The one and only free public forum for Bohras. The focus of this forum is the reform movement, the Dawoodi Bohra faith and, of course, the corrupt priesthood. But the discussion is in no way restricted to the Bohras alone.

This forum has many interesting and thought provoking posts submitted by various members over a period of many years and which are difficult to locate specifically. As many new members and readers are visiting this site on a regular basis it would be a good idea to gather such articles on a single thread which would give them easy access and also provide them an instant insight on the various ills prevailing in the community over a period of many years. This thread should be exclusively dedicated to the issues concerning the bohra community alone and should be free of shia, sunni, wahabi debates.

I will be reproducing older posts on this thread over a period of time and would request other senior members also to contribute to the same.

I would also request Admin to please keep this thread ACTIVE at all times under "Active Topics".

1) After the humiliating defeat in the Chandabhoy Galla Case, Taher Saifuddin Maula went to Surat but he managed a murderous attack on Ebrahimji Adamji Peerbhoy and when Ebrahinji was admitted in Cama Hospital he sent flowers and wished him well as a childhood friend.

2) When Amtullah bai, the daughter-in-law of Sir Adamji died on 12th July 1930, Taher Saifuddin Maula refused her burial in the Bohra Kabrastan at Charni Road, then her body was buried in the nearby plot behind Sir Adamji Peerbhoy Sanatorium owned by Sir Adamji's family. Taher Saifuddin Maula sent four Bohra fanatics in the dead of night who dug her grave and threw the naked body on the footpath in front of the Sanatorium. Bombay Samachar wrote a front page Editorial with the photograph of the body lying on the footpath. Morarji Desai who was the Home Minister of Bombay Province then was first person to see it. So he moved a motion in the assembly for prevention of excommunication stating that "Bohra Mullaji's powers are "Monstrous" (Shaitanic).

Three examples of Burhanuddin Maula:-

1) In June 1966 he went to Karachi and sent his men to kill Mulla Abbas Aurangabadi who entred in his house, tied him with a chair and burnt him alive by pouring petrol on his body in broad day light. Mulla Abass died in the Karachi's Civil Hospital next day after giving his dying declaration naming Burhanuddin Maula and his brother Yusuf Najmuddin as conspirators.

2) On 1st March 1973 the innocent women of Udaipur were molested and dishonoured in his presence. They were shouting Maula Bachao, Maula Bachao" but he kept smiling. That resulted in the mass revolt against Burhanuddin Maula in Udaipur.

3) Burhanuddin Maula traveled from Indore to Mumbai in the same air-craft in which Asghar Ali Engineer had boarded from Bhopal after addressing a Police workshop on communal harmony. One Amil Husain Bhai Saheb was abusing Mr. Engineer throughout the journey but Burhanuddin Maula said nothing. When he arrived at Mumbai airport he got down from the air-craft on wheel chair surrounded by his strongmen. But after he came out, he told the Bohras waiting at airport that “Maloon” Engineer pushed him while getting down. Then the agitated crowd threw stones at Asghar Ali Engineer and beat him up. The airport police was surprised, as reported in the newspapers that in a place like airport how the Bohras managed to gather so many stones.

Thereafter Burhanuddin Maula's goon ransacked Asghar Ali's locked house and office and threw his books on the road. Again as per newspapers report one Police inspector from Santacruz Police station was quoted as saying "These Bohras have thrown out the copies of Quran too. Is Mr. Engineer's Quran different then dharmguru's Quran?

The Dawoodi Bohras were once proud of their intellectual heritage. In every city and town there were Dawoodi Bohra literary igneous, writers, poets and journalists writing in Gujarati, Urdu and English languages. Even Bohra women were not left behind. They used to compose gazals, poems, nohas, marsiyas, salams and quasidas and recite in mehfils. In 19th and begining of 20th century several dailies and monthlies like Bauge-Momin (Khan bhai Amiji), Gulzare-Hakimi (Hasan Ali Gulzar), Gulistane-Daudi (Ali Akbar Alamdar), Munsif (Abbas Aurangabadi), Aage-Kadam (Ahmed Ali Adamji Jivaji), Salahkar (Yusuf Surti), Vohra Hirdey (Abdul Qadar), Duatul-Akrameen (seth Ismailji, Vohra Samachar (Nooruddin Kapadia), Manzil (Hatim Chirag), Vatan (Saif Palanpuri), Tamanna (Qutub Azad), Dawoodi Bohra Bulletin (Husaini Sanchawala), Gulshane-Dawoodi (Jileesgar) etc. had become popular and a Bohra household item. Names of Badri Kanchwala, Shamsheer Godhervi and Ameen Azad's papers are not in my memory. This community had produced a Gujarati poet like Abdul Husain Mareez who was honoured by a title of “Gujarat-no-Galib” and internationally famous painter like “Tayyeb Mehta”.

But because of clergy's domination on social and intellectual lives of Bohras since Syedna Taher Saifuddin Saheb's time, there is taking place a sharp and dangerous decline in 'intelligence quotient of Dawoodi Bohras.

In last 100 years every aspect of Dawoodi Bohra Community has changed, moral, values, belief, behavior, family and Jamat life, relationship, appearance, dress, communication.

The coming generations of Dawoodi Bohras would not even know how bright and intelligent this community once was. As the trend continues, they would see only dull, timid, terrorized, selfish, bootlicking and show off baboon Bohras around them. Like brainless puppets they would be dancing to the tunes of their selfish masters. They would say and do what their masters would like them to say and do.

As history books are seized and destroyed they would not know that their Dais prior to 51st Dai, Syedna Taher Saifuddin, lived a simple and exemplary life. They lived like Hazrat Ali ibne Abi Talib. They remained poor and indebted. They were quite benevolent towards the Community and generally did not extort any money from the community and whatever voluntary contributions were offered to them they spent on the welfare of the community. Earlier Dais restricted their authority to the religious affairs only and never interfered with the worldly secular affairs of the Bohras. Their time was mostly spent in worship of Allah, imparting religious knowledge to their followers and writing books for the guidance of future generations.

Though Intelligence is inborn and gifted, but it can be increased by problem-solving, discovering, creativity techniques, deep thinking, learning from past experience, practice, improve memory, attention, concentration, reasoning, social skills, decision making and planning.

Then there are men with Super-brain who can perform/ process complicated tasks in a relatively faster speed.

High Intelligence Society usually refers to a community where people with higher I.Q/ geniuses meet and exchange their ideas for the benefit of humanity and encourage the uses of intelligence.

History shows that the Dawoodi Bohras in 18th and 19th centuries were quite educated, (there was a class of ulemas, learned persons), honest, fearless, intelligent, hardworking, enterprising, benevolent and of independent thinking.

So were their Dais who lived a simple and exemplary life, like Hazrat Ali, who remained poor and indebted and quite benevolent and caring towards the Community. Dawoodi Bohras too centered around them as they were their guide, protector and well-wisher, mostly spending their time in worship of Allah and imparting religious knowledge to their followers.

However in the beginning of 20th century in 1915 Syedna Taher Saifuddin Saheb became Dai who was very intelligent, ambitious and materialistic. He very cleverly terrorized and enslaved the community and started dominating it. Right from the beginning he started building his Financial Empire by all means without caring whether they were legal or illegal, moral or immoral. He started certain practices in the community which were unheard in Islam and in Dawoodi Bohra history. 'Salam-bandh, Jamat Kharij, Abde-Syedna, Sajda to Dai, Tasleemat, NKD, MKD, Huzure-Aala, Sultan, Shahzada, Shahzadi, Darbar, Raza, Mafi (apology) etc. The list is very long. Thus he changed the whole character of the Dawate-Hadiyah and of the community and turned the Dawat in to Sultanate making it his own family's domination, controlling all religious, social and private lives of Bohras.

The Dawoodi Bohras were excluded from any decision making process. They were banned from asking any question regarding community and Jamat affairs. The ulema-class was eliminated replacing them by often ignorant black-marketeers by making them Mullas and Shaikhs depending on how much lakhs or crores of rupees they could offer.

Any philanthropy, like establishing school/college, hospital, scholarship trust, building mosque, musafirkhana if a Dawoodi Bohra wishes to do he/she has to do it in Syedna's name and control.

Today a Dawoodi Bohra is not allowed to think, do any creative writings, ask accounts and plan his life independently.

Bohra men and women were famous for their cooking. Food plays an integral part of Bohra's daily life. Apart from the detectable and distinctive cooking style, there are certain traditional ways in which food is prepared and served. Bohra women’s creativity can be seen in variety of Bohra dishes like Sodanna, Malida,lacchka, Kalamro,kheema khichdi, Laganya seekh, mutton kari chawal, Sarki, Dal Chawal Palidu, Kefti dal, Patwalya, Hariso, halem, dabba gosht etc. Now even that creative talent has been eliminated by providing mass-manufactured meals to Bohra houses from common Jamat kitchens. Bohras meals were so tastee that even late Syedna Taher Saifuddin tried to monopolies by spreading a concept that Bohra foods are so tastee and unique as they cooked by Raza of Sayedna.

Thus because of clergy's domination on social and intellectual lives of Bohras there is a sharp and dangerous decline in 'intelligence quotient of Dawoodi Bohras.

Dawoodi Bohras are made to be proud of the majestic building standing opposite Charni Road Railway Station in Mumbai. They are told that this is “Saifee Hospital” that their late Syedna Taher Saifuddin Saheb had dreamt of. But on this majestic building there is no sign board saying “Saifee Hospital” anywhere. This is something unusual, especially in a city like Mumbai, and for Dawoodi Bohra establishment, as they leave no opportunity in glorifying the name of their last two Syednas!

This is because the Supreme Court of India in its judgment delivered in 2000 has categorically stated that:

"The gates and entrances to the Sanatorium and Mosque portion of the building shall bear only the name of Sir Adamji Peerbhoy Sanatorium. The gates and entrances to the Hospital portion of the building will bear the name of Saifee Hospital on the gate posts and name of Sir Adamji Peerbhoy on the opposite gate posts, in letters of equal size and prominence. If the name of Saifee Hospital put up on any exterior surface of the Hospital Wing then the name of Sir Adamji Peerbhoy shall be placed alongside the same or one after the other with due regard to the aesthetics of the building with equal size and prominence."

This means that if Syedna Saheb's trustees put up a sign board of “Saifee Hospital” then they will also have to put up a sign board of "Sir Adamji Peerbhoy", a name which they are trying to erase from public memory and space.

Not only this, the cunning and dishonest trustees have played another trick. In the plans submitted to the Supreme Court the entrance to Sir Adamji Sanatorium was given in the rear of the building. Hence the Supreme Court had to order in its judgment that:

"The plans annexed to the Affidavit dated 8.10.1997 at Volume XIV pages 2237 to 2262 shall be amended to bring the entrance of the Sanatorium Wing to the front of the building facing Maharishi Karve Road."

The entrance of Sanatorium was shown in the plan at the rear of the building so as to make sure that it was not visible to the public. The Supreme Court had also imposed one more condition:

"Wings A and B of the Adamji Peerbhoy Sanatorium shall not be demolished unless and until a sum of Rs. One Crore is deposited by the trustees of the Saifee Hospital in a separate Bank Account to be opened for this purpose. The Trustees of Saifee Hospital are directed to complete the construction of the Sanitarium of minimum built-up area of 16,000 square feet within five years from the date of demolition of Sir Adamji Peerbhoy Sanatorium Trust's property"

From such specific and strict orders it is evident that the Highest Court of this country did not trust Sayedna Saheb's dishonest trustees, and was suspicious that they will do every thing possible to erase the memory of Sir Adamji Peerbhoy. That is why at one stage of the trial the Supreme Court even asked the trustees of Saifee Hospital to build the “Sir Adamji Peerbhoy Hospital” on the land of Sir Adamji Peerbhoy.

We know that till year 2000 an equally majestic sanatorium stood on this land which was built by the legendary Dawoodi Bohra philanthropist Sir Adamji Peerbhoy. He had purchased the land and constructed this sanatorium and the adjoining mosque in 1885 with his own money for the use and benefit of the members of his community. For his outstanding charitable work the 49th Dai, Syedna Mohammed Burhanuddin Saheb (the father of Syedna Taher Saifuddin Saheb) had conferred the title of “Rafiuddin” (high in religion) on Sir Adamji Peerbhoy.

During First and Second World Wars when prosperity came in the Dawoodi Bohra community due to increase in trading activities, many Dawoodi Bohra philanthropists like Sir Adamji Peerbhoy, Hasanali Dholkawala, Nooruddin Moriswala, Abdul Tayyab Maskati, Lukmanji Bootwala, Ismailji Machiswala, Adamji Jhanjaria, Karimjees, Jivanjees etc etc., created trusts and built several sanatorium, hospitals, musafarkhanas, mosques and educational institutions in the community. In last 100 years their names have been intentionally erased from the memory of Bohras, even though Bohras continue to enjoy the benefits their charities. Today these institutions have been named either "Saifee or Burhani" and are projected as "Ahsanat and Karam of Aqa Mola." Today Bohras hardly remember the names of our pioneer philanthropists. Their names have been successfully erased from public memory and public space.

It all began with Syedna Taher Saifuddin Saheb who actively downplayed the importance of past philanthropists in order to glorify his own image as "Shamshul-Duatul-Mutlaqueen" (Shining like Sun among all other Dais) and mark his era as “Golden Era”. And all this without contributing a penny from his side or from crores of rupees collected from the Bohras every year.

Sir Adamji Peerbhoy is lucky that his name still survives today albeit through court orders. His grandsons, late Advocate Abid Merchant and late Mr. Mansoor Jani fought in the courts of law for more than 30 years bearing considerable expense against the Bohra establishment’s devilish design to erase the name of their grandfather. But in the case of other philanthropists, they were not so lucky. Their heirs, willingly or unwillingly submitted to the coercion of the establishment. Thanks to the efforts of Sir Adamji's grandsons, Saifee Hospital trustees are still Sir Adamji's lessee and even today Sir Adamji Peerbhoy is the actual owner. Sir Adamji Peerbhoy's sanatorium also exists in his own name. His mosque and his dargah in the compound of his mosque are still in existence.

That is why in the final judgment the Supreme Court thought it necessary to define the Dawoodi Bohra beneficiaries of Hospital and Sanatorium. The order thus specifies:

"......Dawoodi Bohras regardless of whether they have taken the Oath of Allegiance (misaq) or not and regardless of whether they have been excommunicated or not."

Syedna Saheb's dishonest trustees are trying to hide this fact from the community as you can see from a huge board put up on the front façade of Saifee Hospital building on the occasion of so-called 100th Birthday of Syedna Saheb. It reads as:-

Medical Staff

and Employees

of

SAIFEE HOSPITAL

&

APS TRUST

Respectfully offer

HEARTIEST CONGRUTULATION

to

HIS HOLINESS

DR. SYEDNA MOHAMMAD BURHANUDDIN SAHEB (TUS)

on his 100th Milad (Birthday)

25th March, 2011-20th Rabi-al-Akhar

Please note the mention of “APS TRUST”. The dishonest trustees of Syedna Saheb want to hide the name of Adamji Peerbhoy Sanatorium from public by abbreviating it as APS Trust. They would have omitted mentioning APS TRUST altogether, but they were under compulsion to do so. According to the Supreme Court order they cannot mention '”Saifee Hospital” anywhere without mentioning “Sir Adamji Peerbhoy” with it. But still it is a violation of the court order as the court has asked to write the name of Sir Adamji Peerbhoy Sanatorium Trust in full.

We are seeking clarification for this under the Right to Information Act, and our solicitors in New Delhi already working on it. It would be interesting to see how they wriggle out of this one.

The author, Syedi Ismailbhai Sahib Luqmani, my father was the brother-in-law of late Mullaji Taher Saifuddin Sahib and the maternal uncle of the present Mullaji Mohammad Burhanuddin Sahib. He was a learned man, a good writer and a regular contributor to Gulzare Hakimi, a periodical issued from Burhanpur, Central Provinces, India. His translations from Arabic into Gujrati of Ikhwanus Safa, the Prophet’s 40 sermons and the famous judgements of Hazrat Ali (A.S.) were published weekly in the Gulzar, some of which came out in the form of booklets at a later date. His articles under the caption ‘The Bragging of the Doctor of Theology’ had become quite popular since therein he tried to uncover the truth underlying the bogus claims made form time to time by the priest class. Occasionally he also contributed articles to the ‘Aage Kadam’ published from Karachi. After the death of Gulzar’s editor the responsibility of issuing the paper was shared by him with Mr. Hasanali Chakera, the then Headmaster of Hakimia Coronation High School in Burhanpur.

For more than twenty five years he was in charge of the Arabic and Religious Studies section attached to the Hakimia Coronation High School. In addition to this he also worked for a number of years as the Superintendent of the Hakimia Boarding House in place of Mr. Hasanali Chakera, who resigned from that post for personal and health reasons. By spreading knowledge of Arabic and sound religious education coupled with his various articles in Gulzar he created the [page 2:] much needed awareness and courage amongst the community members to raise their voices and to oppose all forms of tyranny and oppression rather than be enslaved and suffer at the hands of the priest class – all in the name of religion.

He was bold and outspoken and never afraid of declaring openly his firm belief that the 45th Dai, Syedna Mohammad Badruddin, died suddenly of poison in 1256 Hijri (1840 AD) in Surat without appointing his successor and that the *Nas* had been broken.

Mullaji Taher Saifuddin Sahib would not tolerate this unequivocal declaration by my father. Hence, he left no stone unturned to humiliate and persecute him and the family with the help of his well fed team of sinister looking “goondas”. Relations became strained to such an extent that when my elder sister, Amtullabai, was to be married in Surat to Hatimbhai Sheikh Faizullabhai Hamdani Sahib, the Mullaji Sahib did not turn up to solemnize the marriage although he [page 3:] had promised to do so. As a result the two families managed to have the Nikah ceremony performed independently.

This triggered the anger of Mullaji Sahib who conspired to send his team of “goondas” to the Hamdani residents where the ceremony was held. They shouted abuses, pelted the house with stones and threatened to kill everyone in the house. But apart from some structural damage no harm came to anyone as the police arrived on the scene and the mob quickly disappeared. A few days later a similar attack was launched on the Luqmani residence but this attempt also failed and due to police intervention in time no life was lost.

Now started the excommunication of Luqmani and Hamdani families accompanied by all forms of persecution. We were totally cut off from our relations and the social, economic and educational boycott was so severe that life in Surat became virtually impossible for us. Hence my father decided to migrate to Burhanpur where he found the much desired peace and security and the facilities for my education and that of my younger sisters.

My father was one of the prominent witnesses in the ‘Chandabhai Galla Case’ in Bombay as well as ‘Burhanpur Dargah Case’ both of which were filed by the Reformist section against the Mullaji Sahib in order to establish his accountability and to secure our legitimate rights in the community. He played an important role in supplying to the courts various documents, letters, books, translations and information which he alone could procure because he was closely related to the Mullaji Sahib.

Every year in the month of Muharram he used to deliver sermons (Waaz) to the Reformist group at Gowalia Tank [page 4:] Road, Bombay and this was not at all agreeable to the Mullaji Sahib.

During the sixties he spent a great deal of his time in Malegaon amongst a wonderful group of Reformists – hospitable, sincere, devoted and courageous – and he felt quite happy to be with them. He donated all the important documents, letters and all the precious Arabic books, some of which were in his own hand writing, to their communal library.

Both father and mother found the atmosphere in Malegaon very cordial. However, in 1965 my mother expired in Malegaon and was buried there. This was a great blow to father. In order to overcome his feelings of grief and loneliness he used to make frequent trips to Bombay and stay there for a while but he never felt safe. As the priest class disapproved of his activities and considered him to be a threat to their ill gotten empire in the Bohra world, several attempts were made on his life while he was in Bombay. But by the grace of Allah no harm came to him. One particular instance occurred in early 1968 when my father was invited by Mr. Adamji (a member of Sir Adamji Peerbhoy’s family) one evening for dinner in Sattar, a predominantly Bohra locality, the priest class had conspired to throw acid on father with the intention of burning him alive. He received repeated anonymous phone calls from some well wisher within the Badri Mahal, the headquarter of Mullaji Sahib, advising him not to go out that evening. Since the caller seemed persistent father felt certain that he probably knew about this treacherous plot but was unable to give details on the phone. Hence, father considered it prudent ot postpone the visit and Mr. Adamji agreed under the circumstances. Mr. Adamji investigated into the matter and was able to confirm later that a few suspicious looking characters were seen waiting in the building on that evening.

[page 5:] Father was completely shaken by this incident and it became apparent that his life was now at risk any time anywhere. When he wrote to me about it I advised him to leave India and settle down in UK where he would not only be safe but also enjoy the company of his children and grand children. At last he arrived in UK in mid 1968 and was delighted to see the whole family after a long time. He felt quite comfortable and enjoyed the peace of mind which he had not experienced lately in India. Occasionally he would talk about his friends and colleagues in Bombay and Malegaon whom he missed a great deal. However, he adjusted himself admirably to the changed environment.

Since it was a completely retired life for him he used to spend much of his time in reading and writing. He passed away peacefully on the last day of January 1970 and was laid at rest in the Tottenham Park cemetery in London.

After his death we discovered in his room a number of sheets written by him in Gujarati. On a scrutiny of these papers we found that he had portrayed in them his life experiences. However, these papers seemed to be incomplete. Evidently, death did not permit him to give finishing touches to his work.

Our brothers in Malegaon took the initiative and considered publishing this work for the benefit of the community. I sent them the Gujarati manuscript and they suggested its title “My Will” considering the fact that he wrote this during the last days of his life. Ultimately it was published from Malegaon in 1976 in the form of a booklet in Gujarati. A great deal of work was involved in the process and I am obliged for the painstaking efforts of the Malegaon group, specially Mr. Salehbhai Taherali Badshah, in publishing it. May Allah reward them.

[page 6:] A number of my friends suggested that if we published this booklet in English it would be of immense benefit to all those who are not conversant with the Gujarati language and who are totally unaware of the historical background of the priest class and the struggle for freedom and justice by the persecuted members of the community.

In reply to these suggestions I decided to undertake this task in the name of Allah the Almighty.

While translating the Gujarati text into English I have tried my best to adhere to the sense intended by the author.

I am grateful to my dear friend Saifuddin Marzban for spending long hours helping me to edit my transcript on his own computer and also his valuable suggestions relating to the lay out and presentation of the text.

I hope the readers will find this booklet useful and if so I shall consider that my efforts in this respect have been fully rewarded.

Praise be to Allah, the Sustainer of all the Worlds. His blessings on the Holy Prophet Maulana Mohammad Mustafa, upon his Vasi Maulana Ali Murtaza, upon his daughter Maulatena Fatematuz Zahra, the choicest among the women of the world, upon his two beloved grandsons Imam Maulana Hasanal Mujtaba and Imam Maulana Husain, the martyr of Karbala and upon all the Imams who were descended from Imam Maulana Husain to the 21st Imam, Maulana Imam Tayyab Abil Qasim and upon the Imams who will come till the Day of Judgment.

The Holy Prophet laid stress upon the need for the young and the old to make a 'will' as one never knows when death may strike. Bearing this in mind I, Ismail Luqmani, son of Syedi Luqmanji Sahib, a humble servant of Allah and the follower of the Panjatan, the Imams and the rightly appointed Dais, do realise that since I have grown old it is my duty to leave a 'will' without further delay for my children, relations and friends. I possess neither wealth nor property which I may bequeath to my successors. But knowledge is an everlasting wealth and true faith will be the means of deliverance on the Day of Judgment. Hence I wish to leave behind as a gift for my family and friends true faith as I see it together with the true record of some of the events in our community from 1256 Hijri (1840 AD) to the present day. I do believe that the vast majority of our community members is ignorant of what actually transpired in 1256Hijri and thereafter and those few who know the facts maintain silence lest they are deprived of their bread and butter as if it is the mulla who provides sustenance and not Allah.

The scholars who knew the true history are no longer alive and the unfortunate heart-rending incident of 1256 Hijri was almost forgotten. But when Taher Saifuddin Sahib started his 'Reign of Terror' in the community and opened the door to conflict in 1335 Hijri (1917 AD) he indirectly became instrumental in reviving and bringing into lime light the event of 1256 Hijri, so much that it found its place even in the Privy Council records at a later date. During the Burhanpur Dargah Case our religious history came under close scrutiny. I was one of the witnesses in this case on behalf of the victims of oppression while I myself was one of the victims. In order to uphold his false claims, Taher Saifuddin Sahib arranged to produce in Burhanpur court by way of evidence a number of our community books - all in Arabic. With the help of these very books we were able to refute all his claims. Although both the parties produced certain letters and documents as well, we did not have to produce any books from our side as this job was already done for us. As a result of all this the event of 1256 Hijri was clearly highlighted. Based on the facts revealed in this case and keeping in view my own personal experience I am now writing the true history of that period. But before commencing the 1256 Hijri events, I would like to give a brief account of the rightful Dais prior to 1256 Hijri so that one may easily distinguish between right and wrong.

Before the seclusion (satar) of the 21st Imam, the 20th Imam took steps to establish the Mission (Daawat) in Yemen through Maulatena Arwa binte Ahmed, better known as Hurratul Maleka. There were 23 Dais in Yemen from Sayedna Zoeb bin Musa to Syedna Mohammad Izzudin.

The office of the Dai was not the monopoly of one family alone. Rather it was given to the most deserving, sincere and learned person in the community, If the Dai found a person of a family other than his own more suited for the office he would appoint such a person as his successor and ignore his own son. Consequently Sayedna Yusuf bin Sulaiman of Sidhpur, India was appointed the 24th Dai on account of merit. He then migrated to Yemen but the office continued after him in Ahmedabad, India, until the time of the 29th DaiSayedna Abdul Tayyab bib Sayedna Dawood bin Qutub. After him Sayedna Ali Shamshuddin became the 30th Dai in Yemen but once again this post was transferred after him to Ahmedabad, India, which remained the centre of Daawat till the 33rd Dai. From there the centre shifted to Jamnagar where there were five Dais up to Sayedna Ismail Badruddin (Junior). Then there were two Dais in Ujjain, Sayedna Ibrahim Wajihuddin and Sayedna Hebatullahil Moayyad, followed by Sayedna Abdul Tayyab Zakiuddin who preferred to settle down in Burhanpur. He appointed as his successor his son, Sayedna Yusuf Najmuddin who chose to live in Surat. There he nominated as the next Dai Sydedna Abdeali Saifuddin who in turn named his brother Syde Abdul Qadir hakimuddin fot eh post of dai after him, but Syded Hakimuddin did not live long leaving Syedna Abdeali Saifuddin in search of a suitable person to succeed him. Although his own brother Shaikh Adam Safiuddin was his first assistant (Maazoon) he did not appoint him as his successor and his keen eye fell upon two pupils from Arangabad.Shaikh Mohammed Ali & Shaikh Tayyabali, who had joined the religious school (Saifee Daras) for higher education. Syedna Abdeali Saifuddin took personal interest in the training of these two brothers so much so that both of them proved to be capable of becoming Dais. As if by instinct he choose the younger brother Mohammedali as the next Dai, gave him the title of Izzudin and instructed him to appoint after him his elder bother Tayyabali who was awarded the title of Zainuddin. Sydna Abdeali Safuddin left his Young son Mohammed in charge of the two brothers. When the younger brother died, Sydna Tayyab Zainuddin become Dai. He trained the master's son and made him worthy of the office of Dai He gave him the title of Badruddin. And after appointing him as his successor he died in 1252 Hijri 1836 AD. Syedna Mohammad badurddin took charge as the 46th Dai at an early age of twenty eight.

Now we come to the era of Najmuddin Saheb whose last name was Yousuf. But before we look the event of that era I would like to throw some light on how the previous 46 Dai lived. What scarifies they gave for the community and how they spent their time and energy in spreading knowledge and true guidance. I am sure this will help you to see the truth.

As it is not necessary that most of Dai should remain in one family Syedna Abde Ali Saifuddin ignored his brother and selected two strangers from Aurangabad because he found them capable of holding this post. Likewise in Yeman the Dai's post was held by persons belonging to different families and so were the post of Maazoon and Mukaasir, The fifth Dai in Yeman, Syedna Ali bin Mohammed bin Waleed was a special case . He was a descendant of Waleed son of Utbah, the brother of Shaibul, both of whom were unbelievers of Makkah and were enemies of the Holy Prophet and they took an active part in persecuting the prophet. Once, when the prophet was boycotted, harassed and injured by the makkans he took refuge near the house of his enemy Utbah, who felt pity upon the Prophet and sent with his servant a bunch of grapes out of his abundant crop which he had obtain from his orchard. Upon receiving the bunch the Prophet found that it contained 18 grapes. He thereupon prayed to Allah for a reward to Utbah for his kindness and the answer to his prayer was that 18 of Utbah's descendants later become Dai in Yeman. By the time the office of Dai was transferred to India there had been only 17 Dai from Utbah family in Yeman. Hence after the 29th Dai in India by the wish of Allah this was given to Syedna Ali Shamsuddin in yeman thus completing the figure of 18 in the family of Utbah.

Apart from this, the Dais, Mazoons and Mukasirs in Yamen came from different families and this practice continued in India.

The style of 46 Dais was very simple. The plain and undecorated house of these Dais in Yemen and in India can be seen even today. Syedna Dawood bin Qutubshah, the source of our title as Dawoodi Bohras, led a very austere life living in a basement in Ahmedabad for over three years. Syedna Shaikh Adam was for a very long time a victim of atrocities committed by the than rulers. Syedna Qutbuddin gave his life and become a martyr. All these suffering were in the course of performing their duty to guide people in the cause of Islam.

In order to justify their own misdeeds the present claimants of the Dai's office have misguided people into believing that the 26th Dai, Syedna Dawood bin Ajabshah was fond of some pious feasts and monetary presents, ziafats and salams and ostentatious processions and that they are just his example. This is far from the truth and they are just trying to fool the community. Through their Amils they bring pressure upon the community member to donate exorbitant sums and money to meet the expenses of traveling and substance for the troop of as many as 150 whose stay may prolong for several days and months unnecessarily. No such burden was placed on the community by the 26th Dai as alleged. It so happened that during his time there was peace and security and there was no oppression from the rulers. Taking advantage of the peaceful situation the members of the community on their own initiative used to invite the Dai into their homes. However the Dai observed simplicity and there was no sign of pomp or show

The author of the book ‘Muntazaul Akhbaar’ writes that once Syedna Dawood bin Ajabshah went to see his sick daughter Fatimabai (not referred to as princess) and on the way stepped over a nail receiving serious injury to his heel. He went to the Hakim for the treatment of his injury walking bare-footed all the way. This wound proved fatal and ultimately caused his death. Is it not strange that a Dai who was highly honored and loved by the people is unable to afford a servant in the house, owns no horse or carriage and walks bare-footed to the Hakim to fetch his medicine? In fact it proves how simple he was.

The rightful Dai never reserved religious grades, posts and honors for members of their families but gave preference over their own relations to outsiders in case these were more learned. This has been well elaborated in the book ‘Mausame Bahaar’ Volume III giving the detailed history of the Dais. The rightful Dais never misused Waqf properties nor did they ever get them transferred into their personal names. Whatever belonged to the community was spent for its benefit. Syedna Abdeali Saifuddin had issued special instructions to one of his Amils to see that income of the community fund (Baitul Maal) was spent with the consultation and advice of members and he was asked to exercise his best judgment as regards the money belonging to the ‘Daawat’. Thus we notice a clear difference in the life style of the rightful Dais and the present claimants.

From the day Syedna Zainuddin started giving preference to Syedna Mohammad Badruddin over others, Najmuddin Sahib, Syedna Zainuddin’s son, lost no time in launching an adverse propaganda against Syedna Mohammad Badruddin and with the help of his associates he laid fake accusations against him. After Syedna Mohammad Badruddin assumed the office of Dai, the opposition of Najmuddin Sahib became stronger and more open. On a number of occasions he insulted the Dai and went so far as to say that the Nas on Syedna Mohammad Badruddin was not valid as it was made by his father during his illness. It has been reported that Miya Sahib Isabhai Dohadwalla, the father in law of Najmuddin Sahib made him appear before the Dai and seek his forgiveness for all his accusations.

The first name of Yusuf Najmuddin Sahib was changed bu Syedna Abdeali Saifuddin Sahib to Abdu Qadir Najmuddin. He was Known in his circle as a very sensual and in order to boost his sensuality he made use of medicines derived from the testicles of a horse. Sheikh Tayyabali Salta of Ratiarn(?) has written a poem describing Najmuddin Sahib’s lust as “Baawaaji na waqto na Yaaquti ghanee khaadi…etc.”

From the beginning of 1252 Hijri (1836 AD) when Syedna Mohammad Badruddin became Dai at the age of twenty eight, Najmuddin Sahib had open confrontations with the Dai and always wished his early death so that he could usurp the coveted post of the Dai. Any intelligent person would ask, “How could one expect Syedna Mohammad Badruddin even to think of declaring Nas upon Najmuddin Sahib and appoint him as his successor in spite of such opposition and ill treatment?”

Najmuddin Sahib had lost his patience and was all the time planning somehow to get rid of Syedna Mohammad Badruddin who was suffering from piles for quite some time. This afforded him an opportunity to administer poison to the Dai in his medicine with the help of his associates, thus causing the Dai’s death.

Syedna Mohammad Badruddin promised on the evening of 29th Jamadi Aakhar 1256 Hijri (1840 AD) to some of the learned men that on the nest day (1st of Rajab) when they would assemble for the majlis, he would discuss the question of Nas. But the day never dawned upon him as he died suddenly due to poisoning.

I made an affidavit in Bombay (mentioned later) as to the persons involved in the sudden death of Syedna Mohammad Badruddin. As regards poisoning of the Dai the relevant paragraph from Mausame Bahaar was quoted by us in the Burhanpur Dargah Case and treated as Exhibit P29. Therein the author says “It is surmised that apart from the complaint of piles there was clear evidence of poison (Almas powder). No one expected such a thing to happen but all of a sudden he passed away leaving every one in total darkness and confusion. Like Syedna Shamshuddin he also departed from this world as a martyr.”

In 1340 Hijri (1922 AD) I went to Khaingaon for a change of climate, together with my family and stayed in the farm belonging to late Mr Hasanali Gulzar. One day my daughter, aged 12, was possessed by some evil spirit and it was soon discovered that the spirit was Chamanai(?), the mother in law of Najmuddin Sahib. In the presence of Hasanali Gulzar and his family members the spirit made a confession about administering of poison to the 46th Dai. I signed a sword affidavit about this in Bombay in 1382 Hijri (12th March 1963) in the court of the Presidency Magistrate. An extract of the affidavit is as follows:

"Then I asked her (the spirit) about the poisoning of Syedna Mohammad Badrudding and she replied that it was true. I then asked her as to who were the persons involved in this crime. In answer to this she gave the following names :

1 Chamanai herself

2 Sukanai, daughter of Chamanai

3 Sheikh Mohammadali Chuba Burhanpuri

4 Mulla Ahmedali Karodi Burhanpuri

5 Mukhlis

6 Mohammedali Hawaichi

7 Isaji Hazuri

8 Miyabhai Lambo

9 Ghulamali Alibhai Khachi

10 Alibhai Kothari

11 Dawoodbhai Hazuri

12 Moosa Kirissan

13 Muzaffar Sidhi

Ten days later my brother-in-law, Sheikh Qayyumbhai Sheikh Isabhai, also signed an affidavit in the court of Presidency Magistrate, Bombay. An extract from there is, "The facts I learn from my forefathers and my own investigation and experience have revealed that the persons involved in poisoning Syedna Mohammad Badruddin were:

1. Chamanai, mother of Miya Sahib Dawoodbhai Goodadar (my father's paternal uncle), maternal grandmother of Burhanuddin Sahib, sister of Syedi Abdullah Valiyullah and Syedi Abdullabhai Fakhruddin, two out of the four scholars who had nominated Najmuddin Sahib to officiate as Dai.

The sudden death of Syedna Mohammad Badruddin without making Nas to declare his successor left the learned men of the time in great consternation. At first they did not know what to do, but then four of the most prominent scholars among them met together and discussed the grave situation. These scholars were Imaduddin Sahib, Syedi Valiyullah Sahib (whose shrine is in Javra), Syedi Valibhai Sahib (my great grandfather whose shrine is in Parda, Malwa) and Syedi Abdullabhai Fakhruddin (brother of Syedi Abdulali Valiyullah Sahib). Imaduddin Sahib said, "If the members of the community came to know that a Nas has not been proclaimed on anyone, it is bound to create chaos among them. Besides, we cannot delay performing the funeral rites of the deceased Syedna. I therefore suggest that as a temporary measure we nominate someone to act as Nazim who will look after the affairs of the community and no one would even know the truth." He then suggested the name of Najmuddin Sahib. The remaining three scholars were reluctant but finally agreed on condition that Najmuddin Sahib gave a covenant to the effect that he would not claim to be a Dai, that at the time of Fajr prayers his name would not be announced in public, that soon after making suitable arrangements at home he would proceed to Baitullah in Makkah, pray there and return only when he sees a sign or receives guidance from the Imam.

It is now felt that the correct procedure should have been to submit to Syedi Hebatullah Jamaluddin and act according to his instructions as he was the Maazoon. Instead, Najmuddin Sahib was given the authority to act as Dai and Syedi Jamaluddin Sahib was not even informed of this horrific event for a number of years and in fact, he was under the impression that everything in Surat was normal.

For a while Najmuddin Sahib complied with the terms of his covenant, but soon he succeeded in winning the full support for all his actions from his teacher Imaduddin Sahib who was a man of the world, less spiritually inclined.

other than Sir Adamjee peerbhoy there were others like the Valika's who built an entire community for bohras and named it hyderi. The mother of the valika's son was also engraved in stone at the entrance of this multi million dollar apartment complex comprising of about 1200 two and three bedroom apartments ,for poor bohras. After the death of the valikas this stone was destroyed by 51st. and the name was also changed from hyderi to saifee. To day the new generation does not even know the name of valika the originator and philantrpist that built these homes. IT is karam and ahsaan of 51st.

The Game of MONEY and POWER is always played in its own Unique way and Saifee Mahal is a prime example. The head of the so called "Royals" who claims to be a spiritual head has always ensured that these 'duniyawi daulat" remains within its four walls and any attempt to snatch it is vigorously resisted. There is a strict rule that none of their siblings should marry any outsider lest he/she becomes its claimant. Even their second rung office Badri Mahal is a taboo which can be seen in the late mukasir's son getting married to a zaadi resulting in he being forced to live separately at badri mahal as his wife refused to leave the comforts of saifee mahal. The poor man was very mentally disturbed due to which he spent most of his time at radio club and ultimately had a silent death. There are many such cases but let us focus on mazun who in all probability was duped and dumped royally by the dai's family by involving him in this tangle of relationships.

To make it simpler let us see the below mentioned "Jig Saw Puzzle" :-

1. Mazun's eldest daughter Safia was married to MUFFY MOLA but ultimately divorced after some time. (Wonder how the ghaib na jankar didnt get the ilhm that his own son's marriage is going to fail).

2. Mazun's another daughter Taiyyaba is married to the dai's son Qusai (she is the 2nd wife).

3. Mazun's another daughter is married to MUFFY MOLA'S son.

Now this makes mazun...... the father-in-law as well as the sambdhi of Muffy as well the sambdhi of the dai. This also makes Safia the mother-in-law of her own sister and Taiyyaba becomes her own sister's kaki sasu (aunty) and Muffy's devrani. Muffy's saali is thus married to his own son so Muffy is her jijaji as well as sasraji. We can extend this jig saw puzzle even further but it seems that this small synopsis is enough for anyone to split his hair.

If the above situation takes place in an average bohra's family then he would be looked down upon but in case of these so called 'royals', abdes will sum it up as "Aaa to hikmat ni waato chhe" and "Su nirali shaan chhe". They will refuse to accept the fact that it is nothing but a game of money and power.

This also explains the reasons behind mazun being reduced to a mere silent spectator as the famous gujarati saying goes, "hoth bhi apna ane daat bhi apna".

It was difficult for Dawoodi Bohras as for others to travel to Mecca and stay there for Haj during early days. Sir Adamji Peerbhoy realized this difficulty when he went on Haj for the first time in June 1882 with 125 Bohras from Kathyawar and Jamnagar. The people were required to come to Bombay to take a steamer for Mecca. There was no arrangement for Bohras to stay in Bombay and at Mecca, Medina and Karbala. So on his return from Haj he constructed a Sanatorium at Charni Road in Bombay and Bohra Rubats at all three places. Then in 1897 Seth Alibhai Karimji Alvi and Esaji Adamji established a Trust and named it as “Faiz-e-Husaini Charitable Trust with initial amount of Rs. 1,52,650/- by them and got it registered.

A memorandum submitted to the Governor of Bombay, Sir Leslie Wilson in 1933 states about this trust among many other cases of forceful usurpation of Community’s properties by Sayedna Taher Saifuddin Saheb. The text in brief is as follows :-
A trust known as Faiz-e-Husaini was founded by some honest and sincere good Bohras of Karachi some 35 years back. Due to enormous amount of good work and benefit the value of the trust increased to 35 lacs rupees in a short time. All along the trustees carried out their affairs quietly and peacefully without any interference from any of the Mullaji Sahebs. About 6 months ago when the present Mullaji Sayedna Taher Saifuddin went to Karachi he sent his agents to the trustees asking them 1) first to include a clause in the Trust Deed that the trustees would not do any thing without first obtaining the permission of Mullaji. 2) On a vacancy the trustee would be appointed by Mullaji. With that The Sayedna Saheb started coercion but was advised by his lawyers that “his action would be illegal and he would be civilly and criminally liable for any interference in the trust matter as Trust Deed prohibited the interference of any one other than trustees.” He came back to Bombay and instructed his solicitors to draw up a deed transferring all properties and funds of Faiz-e-Husaini in Karach, Bombay, Basra and Karbala to the Mullaji’s name. He then sent his emissaries to trustees in Karach to sign the deed. The entire circumstances how trustees were compelled to sign the deed is most horrifying. Thus the biggest charitable institution was usurped by Sayedna Taher Saifuddin. The memorandum had asked the Governor of Bombay to inquire into the matter by reference to the collector of Karachi and said that “Your Excellency will be horrified to know the tricks and dangerous games played by the Mullaji with Faiz-e-Husaini knowing fully well the law of the country.”

The same Faiz-e-Husaini today under the absolute control of Sayedna Saheb has become an exclusive tour and travel agent for Dawoodi Bohras. Its original office in Bombay has been shifted from Moriswala Musafarkhana building to Mazgaon after the raid by the Enforcement Directorate and exposure of big Hawala Racket through 204 illegal Bank drafts worth Rs. 27 lacs in Oct. 1984. Today because of the very stakes involved Faiz-e-Husaini has been given so much importance that Bohras are made to believe as if there is no way to go to Haj, Umra and Ziyarat out side India except through Faiz and they ask “How do you organise Hajj?”

Various methods are used to harass and persecute the socially boycotted persons. One of the most commonly used is attack on residence, shops or other work establishments, physical attack on persons concerned as also the close members of their families if they have not broken away from them. Beating and spitting are two such methods.

Amongst others are forcible expulsion from attendance and prayers at Masjids, graveyards, religious ceremonies associated with birth, marriages, deaths, harassing sick members of the family of the person under Baraat, removal from employment if the employer is a Bohra are commonly resorted to.

Another very obnoxious method is separation of wife from husband, brother from brother, sister and all close relatives. We have received several instances of forced break up of marriages. Mental torture and cruelty inflicted can only be imagined when sons and daughters have been prevented from meeting their parents on their death bed or from performing ceremonies associated with burial.

Such examples are common and found in Bombay, Ahmedabad, Udaipur, Godhra to mention only a few in India from various towns also of East African countries and Pakistan. Some of the respondents have stated that private armies of men and of women are maintained by the priestly class for harassment, assault and persecution of the reformers and also for the purposes of spying on their activities.

Medical practitioners are boycotted if in the course of their duties they render service or treat any reformers. Dr. Cutlerywala has suffered much for helping the sick. Children also have not been spared. Bohra students are organised to beat them up, spit on them and do everything to make life miserable for little children in school.

Mohmedali Hasanali aged 77 years, states from Nairobi that in 1968 he was thrown out of Masjid during the presence of Sayedna. He was not allowed to participate in the burial of his wife who died on 6-4-1973 in Mombasa. He was prevented from attending the marriage of his daughter and his son in Mombasa. When his sons visited Africa, they were forcibly prevented from meeting the father. As if all this is not enough, he was actually assaulted by the orthodox.

When he visited India in 1976 after 23 years, the social boycott followed him because Sayedna's agent in Nairobi sent a telegram. During his absence, shop in Mombasa was taken away from his son and he is not allowed the use of his property which is being sought to be taken away as Sayedna is said to be the owner.

(There were mass assaults in Galiakot and Moidpura Masjid in Udaipur, Women and Children were also assaulted. This created strong resentment and Udaipur has become a very good stronghold of reformists. Their relatives in Bombay and other places are made to suffer for their relationships).

The best illustration of persecution inflicted and suffered is of Mohmedhussain Gulamabbas Udaipurwala, an active worker of Bombay youth association. His son aged 8 years was expelled from Saifi High School and when readmitted because of government order was so badly treated by other children of the school under instructions from their elders that with great difficulty he had to be admitted to another school. His wife was removed from the Masjid during Mohrum Vaez.

As if this was not enough, he was asked to vacate the residential flat where he lives. On his continuing there, deliberate damage is caused to the residence. Life really became dangerous for him. Besides abusing and spitting on him and his family members, on 23-8-1978 his neighbours seriously injured him by beating him with an iron rod on his head.

A.A. Udaipuri, an advocate who had taken the oath of allegiance (misaaq) again in Bombay in 1973 purchased a flat in Bombay constructed by the orthodox supporters of Sayedna but the religious hierarchy were Leasors of the plot. He and some others were not given their title deeds. So they lodged a criminal complaint in the additional chief metropolitan magistrate court in Bombay. Only then they learnt that the original documents of the title deeds were false and fabricated. Thereafter persecution followed and he and his family were under Baraat and the social boycott is very intense against him.

Nomanbhai Contractor, a Bombay reformist leader, visited Godhra, his native place with his family on 12-6-1977. He visited a fellow reformist Pawagadhwala and a large crowd of Bohras surrounded the latter's house. Zainuddin was in a cinema house when he received a phone call from his house and he informed the police to protect the reformist leader and his host. Sayedna's men knew it and his house was surrounded and stoned. Contractor's motor car was totally burnt. Pawagadhwala of Godhra has also been subjected to personal humiliation and assault. His sister in law was attacked and she suffered injury because she was in his house.

We can multiply instances but those given above would do. Among those who had suffered most are Abidali Jafarbhai Gulguliwala of Dahod, Alihussain Tayyebbhai Cyclewala, Hussain Kurbanhussain Sanchawala. Sanchawala had an additional tale of persecution to tell which in its enormity exceeds anything said here.

His father had started in 1935 Anjumane Mohmedi in cooperation with seven other reformists of Dahod in Gujarat. He was conducting night classes for old and young and tailoring class for giving employment to the poor. All these were forced to be closed down because of social boycott and persecution. Even the school which they started in Surat could not run. One serious allegation by Sanchawala is that from 47th Dai upto 50th Dai the priestly class was in debt because it used to spend for the welfare of the community and the community used to pay their debt. After 51st Dai, Dai's family has become one of the richest families in the world by exploiting the community ruthlessly.

Mohmedbhai Shamshuddin Cutpiecewala of Surat had given oral evidence in the criminal court at Surat 50 years ago against forcible signatures for exemption for the operation of the Wakf Act 1923. He was beaten up and he has been socially boycotted since then. Tayyabbhai M. Bolbol, Zakiruddin Kadarbhai Roker and Taherbhai Abdul Gafur Kinkhabwala aged 82 years, have been under Baraat since the Chandabhai Galla case. Besides ruining their business they had the other horrible experience of having dirt and human excreta thrown on their person.

Teherali Abdulali Kapadia of Dhoraji Gujrat has been suffering the boycott for a number of years. The entire family with the aged father and women members is put to great harassment. When his infant daughter died, he was refused burial in the Bohra graveyard. But the police and other Muslim and non-Muslim friends helped him.

Moiz Salebhai Mediwala of Jamnagar Taiyabi Zamindar of Ahmedabad and several others have recounted horrible tales of persecution of men, women and innocent children.

Sheikh Ahmedali Qurban Hussain Rajnagarwala suffered most because of the forced divorces of his two daughters Shahre Banu and Nafisa. One of his daughters was divorced when she was pregnant and the shock of divorce made her lose her child. Mehfuza Taj of Udaipur had her marriage broken up in 1975 and brother's wife deserted him because they both are reformists. The Udaipur Youth Association also presented a memorandum listing 39 couples who were forced to divorce. Udaipur Jamat has also given such a list. From other places in India and abroad we have received many complaints of forced divorces.

Mrs. Fatimabai Saddiqali Tinwala aged 50 years from Udaipur states that because her family was with the reformist group, her son's wife from orthodox family deserted him and sent to them their six year old crippled girl. She was continuously crying for her mother. When they informed them their reply was "let her die"( bala jaye) and ultimately despite medical treatment she died. Before her death they informed her to visit their daughter. When she came with her brother she had already expired. They assaulted them and false complaint was made that they had poisoned the girl. After post-mortem they were declared innocent.

Mulla Saleh Mohamad Abdul Hussain Salam from Baroda states that he was under social boycott. His younger son's wife went to her father at Indore. Her father was threatened with social boycott and was asked not to send her daughter back to Baroda. Hid elder son's wife has expired. No one is ready to marry him due to threat of social boycott.

It details the power structure of the Shezadas who was controling Dawat and creating a wall between and Haq and Batil

Badrul Jamali (BJ for short) and his family are now controlling the administration of Dawat! They can beat up mumineen they dont like (Mansoor / Shabbir Yamani in Surat) and do fitnat against Mazoon Sahib all the time and get away with it! First Question is why? Why do they do that? Its obvious to most intelligent mumineen that they do it for worldly reasons. To get more power and to keep that power all the time. The reason I Say THEY is that its not just Badrul Jamali alone. His brothers, sisters and his whole family are with him. They are all supporting and helping his evil activities enjoying material benefits for themselves.

But the second question is even more serious. Why are Aqa Moulas (TUS) Shehzadas aligning themselves with him, especially Shezada Mufaddal Bhaisaheb, whom I respected quite a bit before it became very clear to me that he is supportive of all of BJs activities. Shezada Sahebs wife is Badrul Jamalis sister, so BJ is always protected no matter how much he terrorizes mumineen. We are at a time in the history of Dawat when a big fitnat is being planned right under our noses. One could hardly imagine that people in high places could act harmfully towards Dawat. Today, many mumineen are beginning to discover just that.

Badrul Jamali and associates are using Shezada Mufaddal Bhaisaheb to practice their evil activities, oppress mumineen and instill fear in mumineens hearts. On the other hand, they do propaganda of displaying Shezada Sahib as the chosen one. The fact that Shehzada Mufaddal Bhaisaheb relies on such people like Badrul Jamali and Mohammad Hasan of Cairo speaks a lot about Shezada Mufaddal Bhaisahebs own character. Instead of learning from Aqa Moula TUS, this Shehzada seems to have received his training from his Sasra - Yusuf Bhaisaheb Najmuddin the Father of BJ.

It was obvious that when Aqa Moula TUS made young Khuzema Bhaisaheb Mazoon-e-Dawar, old Yusuf Bhaisaheb was very upset. Everybody knew that. Now BJ and associates want us to believe Yusuf Bhaisaheb is some kind of a saint! Yusuf Bhaisaheb infact is the one who has sown these evil seeds in Saify Mahal and Kothar and Jamea and corrupted their minds. They have chosen Shezada Mufaddal Bhaisaheb as their Leader, and are openly saying they will not accept anything else. Otherwise why this opposition and Muqaabla of Mazoon Saheb? Why this open Challenge to Aqa Moula TUS? They are not willing to even accept Mazoon as Mazoon as we learn from Taizoon Bhaisaheb (http://www.zahirbatin.com) who revealed their beliefs to the community. The general mumineen think this is an internal family fued. FAR FROM IT. This cult attacks our Dai Syedna Mohammad Burhanuddin TUS with their shameful activities and atrocities on mumineen. To stand on the side and let this cult impose themselves on us mumineen is more shameful.

Mohammad Hasan of Misr said in the Izhar-e-Aqidat Majlis in Saify Masjid Mumbai that we dont want 1, 2, 3, we just believe in one. Is this not a little bit like the Sunni Muslims! Is it not true that Imam-uz-Zamans presence in Satr is by these 3 Rutbas-Dai, his zayre dast Mazoon and Mukasir. Then what compels Mohammed Hasan to say this? Why does he talk against Mazoon and Mukasir and drives the propaganda machine for Shehzada saheb through his cronies in Misr? To say that to call Shehzada Mufaddal Bhaisaheb Moula is OK, but to call Mazoon Saheb Moula is a gunah? Mazoon Sahib was appointed in that Rutba by Aqa Moula TUS since he is worthy of it, and on the other hand, Shezada Saheb needs to be propped up by this propaganda machine of Aamils, Jamea and Tanzeem etc, all of whom are obviously dependant on this group and their leader for their well being.

When Shezada. Mufaddal Bhaisaheb started pressuring mumineen to do Vajebaat 2 times more, 3 times more, and some even 10 times more this year in Ramadan, this group supported the idea no matter how absurd it was. Low-income mumineen were pressured to give Vajebaat of amounts that constituted 50% of their years income or their safai chithi was refused! Aamils and Khidmat Guzars were made to pay extreme amounts than their last years Vajebaat, and all those who did not have the money were given loans. Vajebaat means what is Vajeb on what you have, so if you have to take a loan, then you never had it in the first place! And where will these so called Khidmat Guzars get the money from? Obviously from the community. I cant wait to see what happens next year! Double again?

Aqa Moula TUS has never said to give Vajebaat by taking loan. Then who runs this parallel show? Everyone knows it is Shezada Mufaddal Bhaisaheb and his group. They dont care about the poor mumineen in our community, for I know for a fact how the money is distributed amongst their loved ones. Zohra baisaheb, the wife of Shehzada Mufaddal bhaisaheb gives her hand to men to do Salaam and they kiss it!! Since when does she have Mehram with so many men, or is she trying to fill the vacuum left by beloved Busaheba?

Seems like Badrul Jamali and group have already proclaimed their own leader and do not want to wait for Aqa Moula TUS. True Ikhlaas would be to do doa for Aqa Moulas TUS Long life till Qiyamat and Zuhur of Imam on Moulas hand, not by self proclamation! This tasawwur of Ikhlaas was given by none other than Mazoon Saheb to one of my friends.

Mukasir Saheb made it very clear in one of his Sabaqs in Mumbai recently when he said that the Rutba and Rutba na Sahib, meaning the person in the Rutba are the same. He totally negated the fundamental lie of Zahir-Batin propagated by this Nifaaqi group and said that only Dushmans of Dawat would propagate such a this Tasawwur. He said much more and clarified that to NOT believe in any one of the Rutba na Saheb is Nifaaq.

BJ and associates tried to beat up Taizoon Bhaisaheb by sending members of Burhani Gaurds and Ezzi family members, who are all hardcore supporters of Shezada Mufaddal Bhaisaheb. If you read his website www.zahirbatin.com, he describes the horror he faced in detail, Shezada Mufaddal Bhaisaheb should never have talked ill of Mazoon Moula to Taizoon Bhaisaheb. The fact that these people resort to violence and call violence Mohabbat nu Josh speaks a lot about them.

Then we have this great lawyer, Mustafa AbdulHussain in London, who writes on Dbnet and mumineen.org that Taizoon bhaisaheb's exposing of this Nifaaqi ZahirBatin belief in this manner of putting it up on the website and sending CDs to people is questionable! He says that Taizoon's claim that he had to resort to these means because he could not do Araz to Aqa Moula TUS means that he (taizoon) believes that the Dai is unaware of the situation, if the situation exists, and that if we believe that the Dai can be unaware, then we believe that the Dai is not infallible (infallible means Masoom/Ismat). This is the weakest belief one can have. The Dai is aware of everything the almighty makes him aware of and sees by the light of Allah and Imam, but also lets some things be as they are for Hikmat purposes. There are many examples of that. For example see what Januwala has on his website: http://f_januwala.tripod.com/

Moula Ali AS cut the hands of a man who was actually not guilty of committing that crime, so do we say he is not infallible! Mr. Mustafa the lawyer may have a degree in law, but he does not have 10 cents worth of knowledge regarding Dawat Ilm. I am sorry to say this, but calling Taizoon a reformist as Mustafa Abdul Husain has done, is committing a big SIN as he has called a mumin a munafiq and by doing so, as per bayan of Syedna Hatim RA in Kitab Tambih al Gafeleen, he, Mustafa, himself is now a munafiq unless he repents!! Of course there is pressure on the Dai and as seen in History, Rasulullah SAW went to do battle of Ohud outside Madina due to pressure from others, when actually Rasulullah's SAW opinion and decision was to fight by staying in Madina. So yes, these things are possible and can happen as per Hikmat. Aqa Moula TUS took the name of Mukasir in this Gadir Misaaq and said it is Syedi Saleh bhaisaheb Safiuddin. Everyone knows this and most understand that it can happen. The Human factor is there, but the Dai is greater than Malaikat because he does what he does even being in this Human Body, where else even Malaikat have faltered after being totally spiritual (as per bayan in Adam Nabi history). The Dai is infallible, yes, and the true meaning is that he will never pass away without conferring Nass on his Mansoos. Moula Burhanuddin TUS will never pass away without conferring Nass, but I do doa that may Allah grant Aqa Moula TUS his wish that Imam does Zuhur on his hands.

What next everyone wonders? Now that this cult is spreading lies about Mazoon Moula and speaking openly against the Qasam we take in Misaq, are we just going to sit and do nothing? The best way to show them that they cannot move mumineen from the right path to their evil motives (see picture no.1 which is attached to this document) is to show our love for our Aqa Moula TUS and his Mazoon and Mukasir whenever the opportunity arises. We should let our friends and family be aware of this corrupt cult within our community, even if those people are from the Royal Family (QasrAali) or your own Aamil. Our misaaq is not to the Shehzada or Royal Family or Aamil or who has the power. That is not what takes us to heaven. It is the belief in Aqa Moula TUS and what he tells us to believe in- his Mazoon and Mukasir. Everything else is irrelevant. Dont let Badrul Jamali and his group fool you even if they have the backing of the high and mighty Shehzadas. Lets be truthful to ourselves and keep our faith and not let the Shaitaan steal it, like it did from the Sunnis who dont pray Bismillah in Namaz saying Shaitaan has stolen it. To speak against Rutba na Sahebs is like doing the work of Shaitaan. The Rutbas and everything else is Aqa Moulas TUS responsibility, lets not do the sin by trying to take that responsibility from Moula TUS. May Allah give Moula TUS life till Qiyamat.

Ameen

Mamluk-e-Syedna TUS

Mumin Mukhlis-Khidmat Guzar

I am from Royal Family-Saify Mahal-Have taken Sabaq from Mukasir - e - Dawat, who has always given Haq ni Tasawwur. May Allah give him Jazaa - e - Khair.

Islamic scholar and Bohra reformist, Asghar Ali Engineer is viciously targeted by the henchmen of the Bohra high priest, Syedna Mohammed Burhanuddin but the Muslim leadership and the Urdu press choose to stand on the side of the perpetrators of violence

‘In the name of religion and God, he (Syedna Burhanuddin, supreme head priest of the Bohra community) has structured an ungodly, irreligious and inhuman order, the likes of which will shame even the most despotic rulers.That he continues to defy even the minimum norms of free expression and freedom in an open democratic society like India is a slur on the nation and that he does it with impunity is a challenge to every thinking person.’ — From the ‘Report on Violation of Human Rights of Dawoodi Bohras’. Prepared by the two-member inquiry commission comprising of the former Chief Justice of Calcutta High Court, D.S. Tewatia and the president of the Citizens for Democracy, Kuldip Nayar, in 1993.

On February 13, Dr. Asghar Ali Engineer — Islamic scholar, Bohra reformist, ardent advocate of inter-faith dialogue and communal amity – was viciously attacked inside the Santa Cruz airport on. Over 60-years-old and a diabetic patient, Engineer had to be rushed to the Nanavati Hospital where he bled through the nose for over an hour. Fortunately, there was no serious internal injury and he was discharged a day later.

“It was good our force was around, otherwise the beating was so bad he could have been killed. He could have been dragged out of the airport where a mob was waiting, armed with stones. He would surely have been brutally beaten up,” senior police inspector GP Ghodiwar, told the press. This, incidentally, was the fifth attempt on Engineer’s life by the Syedna’s henchmen.

Immediately afterwards, a mob of the Syedna’s riot-squad attacked both his home and office. In less than 20 minutes, Engineer’s home looked no different from the hundreds of Muslim houses which had been targeted by the Shiv Sena during the January 1993 riots.

Despite this savagery, the mullahs who inspired and instigated the hoodlums wanted the world to believe they are the ambassadors of a Prophet whose principal message for all humanity was peace!

No less shocking was the complicity of non-Bohra Muslim religious and political leaders in spreading the blatant lies and falsehood that the Syedna and his lieutenants tried to peddle to cover-up the criminal conduct of the high priest’s henchmen. In a brazen attempt at standing facts on their head, Engineer the victim was dubbed the aggressor. It was claimed that his misbehaviour with the high priest had provoked a spontaneous reaction from his devout followers.
The president of the Mumbai unit of the Samajwadi party, Abu Asim Azmi, the national secretary of the all-India Muslim Personal Law Board, Abdul Sattar Shaikh, the big chief of the Muslim League, GM Banatwala, the Urdu press in Mumbai and sundry others insulted people’s intelligence by parroting the disinformation put out by the Syedna’s inner coterie. They conveniently bought the canard that a man like the over 60-year-old Asghar was so senseless as to assault the high priest who remains forever encircled by an impressive contingent of private bodyguards.

The blatant lie has since been exposed by the findings of a two-member inquiry committee set up at the behest of the National Minorities Commission to investigate the Syedna’s complaint that Asghar had misbehaved with the high priest at Indore airport. Following investigations, the committee — comprising of Indore’s district collector, Manoj Shrivastava and police superintendent, Devendra Singh Sengar — said in its report that the alleged incident of insulting or pushing out the Syedna had not taken place at all.

The Hindi daily, Dainik Bhaskar, published from M.P. reported on March 3 that based on the statements of more than eight concerned persons at the airport, the investigation had established that when the Syedna boarded the plane at Indore, Engineer, who had boarded the plane at Bhopal, was already in his seat. The charges levelled against Asghar Ali Engineer were, therefore, false and baseless.

It is, of course, also too much to expect any of the Muslim leaders to be in the least concerned about the fact that the mob that broke into Engineer’s house vent its fury not only on his TV set and washing machine but also books – for him his most precious possession. But the question must be asked why these very people, who will not hesitate to call a countrywide hartal if a hair of the Holy Prophet went missing from the Hazratbal shrine in Srinagar, kept totally mum about the fact that among the books that the marauders desecrated in Engineer’s house were 50 copies of the Holy Quran — in different languages.

Even a fortnight after Asghar made this complaint before an over-crowded press conference in Mumbai, there was not even a whisper of protest at what would normally be decried as the worst possible provocation for the followers of Islam.

A welcome exception to this ignominy was the unambiguous condemnation of the “uncivilised incident” at Santa Cruz airport by a group of over 30 Urdu writers who met in Mumbai expressly to “condemn and criticise the unbecoming behaviour of Syedna’s followers and to express “its profound sympathy to Mr. Asghar Ali Engineer. Included among the signatories are Ali Sardar Jafri, Majrooh Sultanpuri, Kaifi Azmi, Hasan Kamal (former editor of Urdu Blitz) and Fuzail Jaffri (former editor, Inquilab daily).

The attack on Asghar Ali Engineer, incidentally, had as much to do with the hold up of the Alliance Airlines flight at Indore airport on account of the Syedna’s late arrival as the theme of the all-India conference on ‘Bohra reforms in the 21st century’ that the former had scheduled in Mumbai on March 4.

But why should a meeting of a relatively small group of intellectuals and Bohra reformists so enrage the Syedna and his coterie? For an answer to the question, please refer back to the observation of the Tewatia Commission at the beginning of this article. The high priest and the henchmen have much to hide and the proposed all-India conference would be yet another occasion for the reformists to bring to the media’s attention countless examples of the inhuman bondage in which the Syedna and his amils hold all Bohras, in India and elsewhere in the world.

Even the inability to pay one of the numerous ‘taxes’ the high priest imposes on his followers, from birth to death, can invite a cruel ex-communication following which all other Bohras — mother, father, wife/husband, brothers, sisters, sons, daughters, close relatives, friends and business associates – are required to snap all ties with the victim of the firman.

The aftermath of the attack resulted in an interesting polarisation in the city of Mumbai. On one side were the Syedna and his clique, Shiv Sena chief Bal Thackeray and his sainiks, BJP MLAs (two BJP MLAs from Mumbai were part of the delegation of the Syedna’s clique that met Maharashtra’s chief minister, Vilasrao Deshmukh, to demand Engineer’s arrest), non-Bohra Muslim religious and political leaders and much of the Urdu press. Rallied in Engineer’s support, on the other side, were human rights groups, progressive Urdu writers.

A public meeting to show solidarity with Engineer, held in Mumbai on March 1, was attended by several hundred people representing human rights activists, women’s and communal harmony groups and trade unions. Among other things the question was raised whether democracy is best defended through hypocrisy and double-standards: Is it human rights violation when Shiv Sainiks attack Muslims and reduce their homes to rubble (1993), but an acceptable expression of ‘hurt religious sentiments’ when the henchmen of Balasaheb’s ‘good friend’ give an identical treatment to Asghar Ali Engineer?

Another disturbing fact that emerged in the days following the attack on Engineer was the media’s role. The accompanying article by Sajid Rashid will explain why the Urdu press unabashedly behaves like the Syedna’s slave. But no less shocking was the role of The Times of India whose masthead reminds readers everyday that ‘Let Truth Prevail’ is its motto. Two days after Engineer had been mauled and his house turned to rubble, The Times of India published a large photograph showing thousands of the Syedna’s devotees ‘praying for peace’ in response to the high priest’s call to maintain ‘calm’! Not a word even to suggest to the readers that the drama was nothing short of an attempt by miscreants to mask their own misdeed.

On the other hand, it took several calls before the same national daily took grudging note (a one para report inconspicuously placed on an inside page) of the fact that 30 nationally respected Urdu writers had convened a special meeting to condemn the attack on Engineer. As if to improve on this performance, it completely ignored the March 1 meeting attended by several hundred people to express their outrage at the same incident. The Indian Express and The Asian Age — the two other prominent national dailies also published from Mumbai – which had earlier done a fair job of reporting also carried no mention of the meeting, the Indian Express only a photograph.
Is this how the fourth estate proposes to uphold the rule of law and the freedom of expression?

Imam and his family's significance derives from Shia doctrine regarding Imamat. Specifically, Imam must be from the progeny of Imam Husain. Imam Husain's family are referred to Ahl-e-bayt in relation to events of Karbala. This designation has survived to indicate families of all subsequent Imams although it is strictly incorrect according to Quran.

The better term to describe Imams and their families is 'Aal-e-Muhammad'. That is the term Imam Jafar al-Sadiq has used to refer exclusively to Imams according to Daaim al-Islam. That is confirmed by Sayedna's constant reference to himself as 'Mamluk -e-aal-e-Muhammad' meaning 'Servant of Imams'.

There is no parallel significance, at least in dogma, to a Dai al-Mutlaq and his family. However, as we shall see, dogma is being revised to give the the families of the last two Dais a significance equivalent to that given to Imam's families. Thus, increasingly, there is a mention of Bayt-e-Zaini and Qasr-e-Aali in the same breath as Ahl-e-bayt.

Hurrat al-Malika was daughter-in-law of Ali al-Sulayhi, a ruler of Yemen appointed by Imam Mustansir. She became the ruler of Yemen after the death of Ali al-Sulayhi. Neither were related to Imams but they were very loyal to Imamat.

Hurrat al-Malika appointed Dhuaib bin Musa as the first Dai al-Mutlaq when it became clear that the rule of Imam Aamir and his designated heir, Imam al-Tayyib had come to an end. Dhuaib bin Musa was no relation to Imam or Hurrat al-Mulaika.

Dhuaib bin Musa was followed by 3 Dais who were father, son and grandson. They were Ibrahim al-Hamidi, Hatim bin Ibrahim and Ali Shamshuddin. This was the first family of Dais.

The 5th Dai was Ali bin Waleed. The next 18 Dais, including the 5th, were from the family of Ali bin Waleed. This can be considered the second family of Dais.

This brings us to the 24th Dai, Yusuf Najmuddin. He was the first Dai of India following the shift of Daawat from Yemen to India. From then on, Dais came from different families until the 45th Dai, Tayyib Zainuddin.

All the Dais since then, with the exception of 46th, who was son-in-law of 45th, are from the family of the 45th Dai, Tayyib Zainuddin, the third and final family of Dais. These Dais, especially 51st and 52nd, have elevated themselves to almost divine status. After Tayyib Zainuddin, they call themselves Bayt-e-Zaini. (Because of a large number in Bayt-e-Zaini, 51st Dai distinguished his family by a different name, Qasr-e-Aali.)

So none of the Dais and their families are from ahl-e-bayt or from progeny of Hurrat al-Malika

This is a shrewd political attempt to revise dogma to prepare Bohras to accept 'bayt-e-zaini/qasr-e-aali' as a feature of divine providence. This will allow the family to retain absolute power over faith and wealth of Bohras. And you can bet that any Imam, if there is one, initiating his zuhoor will be vehemently resisted and will have his work cut out for him by the third family.

Upon the death of Saifuddin Sahib in 1385 Hijri (1965 AD) Burhanuddin Sahib took over the reins of Daawat. Saifuddin Sahib's sons decided to erect a monument in memory of their father. So they collected funds from the faithful and started the construction of a mausoleum which, as they said, would match with the Taj Mahal by using white and black marble in the walls and on the floor with Quranic inscriptions on the inner walls of the burial chamber studded with gold and gems. The architect of this mausoleum was Yahya Merchant who was also the architect of the mausoleum of Qauide Aazam Muhammadali Jinnah in Karachi. It must have cost crores of rupees of public money which could have been spent in ameliorating the condition of thousands of community members who are in distress and living below the poverty line. Some of them can be seen begging at the very doorsteps of the Badri Mahal, the headquarter of Saifuddin Sahib.

The period of Saifuddin Sahib's ministry was 50 years. After Najmuddin Sahib this succession had become hereditary in the Najmi (47th Dai) and Husami (48th Dai) families and was no longer based on knowledge, piety, ability or sincerity.

During the last 50 years the community members, specially those seeking reforms in the society were branded as unbelievers and were harassed and tormented. They became victims of social ostracism because they revolted against the inhuman treatment by the Daawat administration and as they demanded a true and honest rendering of account of the huge collection of public money. Since Burhanuddin Sahib during the life time of his father seemed to be rather liberal minded, kind and meek it was hoped that upon his succession the tyranny to which the community members were so long subjected would stop and an era of peace and security will follow. But alas, this was not to be. Burhanuddin Sahib proved to be more hard hearted than his father. Besides, he appears to be under the influence of his brothers whom he dare not displease. He is neither shrewd nor awe inspiring but like his father is extremely greedy and ruthless in his dealings. From the day he took over there has been greater trouble in the community. People are suffering even more than before and the unrest is increasing day by day.

Societies have come into existence in most of the major cities to express resentment against the treatment by the priest class of the community members who are seeking redress for their grievances but most important of all for demanding from Burhanuddin Sahib and his associates an account of how and where the wealth of the community is being spent. Some of the prominent societies are the Dawoodi Bohra Jamaat, Mumbai, the Dawoodi Bohra Roshan Khayal Jamaat, Malegaon, the Dawoodi Bohra Jamaat, Udaipur and the Bohra Youth, Udaipur, the Dawoodi Bohra Welfare Society in Great Britain, London, the Association of Progressive Dawoodi Bohras of Ontario, Canada and Nairobi Group Charitable Society, Nairobi, East Africa.

Four of the top grade ulamaa (scholars) of the Saifee Daras in Surat (which was renamed Jaamia Saifiyah) were insulted and harassed a number of times through their own pupils at the instance of Yousuf Najmuddin, the brother of Burhanuddin Sahib and (father-in-law of Mansoos) because they knew that no 'nas' was declared by the 46 th Dai, although so far they had not disclosed it in public. They were Sheikh Sajjad Husain, his brother Sheikh Hasanali, Sheikh Ali Ahmed and Sheikh Ahmedali. The pupils were told by Yousuf Najmuddin that these four ulamaa did not believe in Hazrat Ali, they ridiculed the Ahle Bait, Islam, Faatemi Daawat and Imam Husain's maatam and they had led astray a number of families. In 1393 Hijri he even accused the ulamaa of insulting his late father Saifuddin Sahib by saying, "We (the sons) have buried our father in the gutter." By making this accusation Yousuf Najmuddin himself revealed this fact to the people who were altogether unaware of it.

The ulamaa were dragged out of their homes, spat upon and severely beaten. Sheikh Sajjad Husain, the most senior among them received such fatal wounds that he did not survive long. Their homes were wrecked by the mob, all the furniture was destroyed, all the books were looted and the wives and children were molested.

On learning that Burhanuddin Sahib would be present in Galiakot (in Jamaadil Awwal of 1393 Hijri -1973 AD) a group of the faithful from Udaipur, majority of whom were women, travelled to Galiakot with the dual purpose of visiting the Fakhri shrine and paying respects to Burhanuddin Sahib. But as Burhanuddin Sahib was displeased with the people of Udaipur this group was not allowed access to the shrine. On the other hand goondas were set upon them and they beat the women and began molesting them, shamelessly pulling and tearing their clothes. They appealed to Burhanuddin Sahib who was watching the outrage from the upper balcony, by shouting "Maula save us, Maula save us" but to no avail. Most of the women were compelled to run into the jungle around the shrine to save themselves and their honor and with great difficulty managed to return to Udaipur.

In 1402 Hijri (1 st March 1982 AD) it was decided to observe the day as' black day' to remind the sufferers of the atrocities committed upon them. This was in fact a turning point in the history of Udaipur which was named "My Madinah" by the late Saifuddin Sahib. The belief of the majority of people was shattered and they no longer showed the reverence to Burhanuddin Sahib as before nor accepted him as their religious pontiff. This was followed by several incidents involving violence which further shook the belief of the people of Udaipur. On 6 Muharram 1395 Hijri a brutal attack was launched in Moayyadpura mosque with lathis and knives by Shababis as they were called upon innocent men, women and children who had gathered there for the majlis of Imam Husain (AS). Blood was shed in the mosque, many were injured and one person was killed. It resulted in a series of court cases and Burhanuddin Sahib and his men fought hard for the re-possession of the Moayyadpura and other mosques which were now under the control of the reformist group including the shrines in Udaipur. After much bickering it was decided by the court that Mullaji will be allowed to share only the Moayyadpura mosque with the reformist group.

There were nearly 100 couples in Udaipur who were anxiously awaiting the blessings of Burhanuddin Sahib for the performance of their 'nikaah' but he had withheld permission as they had leanings towards the reformists. After waiting for some time they unanimously decided to go ahead and perform the marriage ceremony without 'raza', and by the Qazis of their choice. All the marriages were performed on 5 Rabiul Awwal 1395 Hijri without any hitch and strictly in accordance with the Shariah. It was a grand ceremony and will be remembered in Udaipur for years to come. This event emboldened people of Udaipur to carry out all their other religious duties and obligations without the need to obtain 'raza' from anyone.

The editor of 'Naseeme Sahar', Sheikh Kalimuddin reported a speech given by Burhanuddin Sahib in which he said, "The position of Saifuddin Sahib is the same as that of Ahmed. In fact he is Ahmed, he is light and he has merged with light. This is the interpretation of the Quranic verse 'Qaaba qausain"'. According to the editor "The Quran describes the attributes of Prophet Muhammad and Aale Muhammad and their Dais specially the 51st Dai. His glory can be felt in the shrine 'Rawdhate Taahira'. The 52nd Dai built this shrine, the like of which was never built before. For 1400 years the Quran was waiting to be inscribed on stone in golden letters and this is the same Quran which Hazrat Ali had written in his house."

In April 1977 a body called 'Nathwani Commission' was appointed at the instance of Citizens for Democracy to investigate into the alleged atrocities committed by the Dawoodi Bohra administration (Kothar) upon the reformists and their families and the imposition of social boycott (baraat) which was worse than excommunication. There was no intention at all to interfere in religion or to challenge any of the Dawoodi Bohra tenets.The members of this commission were Narendra Nathwani and V M Tarkunde both judges of Mumbai high court, Professor Aloo Dastoor, Dr Moin Shakir, Aalam Khundmiri, Professor of Usmania University and Chandrakant Daru. The first sitting of the commission was held on 28 Jamaadil Awwal 1398 Hijri (30 April 1978 AD) in justice Nathwani's bungalow in Malabar Hill, Mumbai. The complainants were required to answer in writing or in person 24 questions on citizens rights and human rights, 13 questions on social boycott (baraat), 18 questions on salaam, gifts etc and some miscellaneous questions. None of them related to religious beliefs of the persons. Despite the attempts of Kothar to stop the hearing it went on smoothly. It was due to the unceasing efforts of Nomanbhai Contractor and Dr Asgharali Engineer that the commission was able to complete its work successfully. Similar sittings were also held in other major cities and a report of over 200 pages was published by the commission in April 1979 AD (1399 Hijri). A summary of the recommendations proposed by the commission in their own words is as follows:

"Our enquiry has shown that there is large-scale infringement of civil liberties and human rights of reformist Bohras at the hands of the priestly class and that those who fail to obey the orders of the Syedna and his Aamils, even in purely secular matters, are subjected to Baraat resulting in complete social boycott, mental torture and frequent physical assaults. The Meesaaq (the oath of unquestioning obedience to the Head Priest) which every Bohra is required to give before he or she attains the age of majority, is used as the main instrument for keeping the entire community under the subjugation of the Syedna and his nominees. On the threat of Baraat (social boycott) and the resulting grave disabilities, Bohras are prevented from reading periodicals which are censored by the Syedna (such as the Bombay Samachar, the Blitz and the Bohra Bulletin); from establishing charitable institutions like orphanages, dispensaries, libraries etc without the prior permission of the Syedna except by submitting to such conditions as he may impose; from contesting elections to municipal and legislative bodies without securing beforehand the blessings of the Syedna; and above all, from having any social contact with a person subjected to Baraat, even if the person is one's husband, wife, mother, sister, father or son. The weapon of Baraat has been used to compel a husband to divorce his wife, a son to disown his father, a mother to refuse to see her son, and a brother or sister to desist from attending the marriage of his or her sister or brother. An ex-communicated member becomes virtually an untouchable in the community, and besides being isolated from his friends and nearest relatives, is unable to attend and offer prayers at the Bohra mosque. Even death does not release him from the taboo, for the dead body is not allowed to be buried at the community's common burial ground. Bohra ]amaats in India and abroad are not allowed to frame their own rules and regulations, but are subjected to authoritarian constitutions granting absolute power to the Syedna and his nominees. Millions of rupees are collected every year from Bohras in India and abroad as customary taxes and Nazranas by the Syedna and his nominees, but the Syedna is not accountable for them to anyone. The Syedna also claims to be the owner of all the Bohra mosques and the sole trustee of all Bohra trusts, and where the accounts of any of these trusts are audited, the work is done by a firm composed of some members of the Bohra community who are also bound by the Meesaaq given by them to the Syedna. For obvious reasons, it is almost impossible to improve this situation by organising a reform movement from within the Bohra community. Any person who fails to obey implicitly the orders of the Syedna and his Aaamils commits a breach of his Meesaaq and is liable to be subjected to Baraat or social boycott. The consequence is that although a large number of Bohras resent the disabilities imposed upon them by the priestly class, they are unwilling to give any public expression to their resentment. We thus found that although a systematic public campaign was organised in the Bohra community to condemn our Commission and to put a stop to its enquiry, quite a few of the campaigners wanted us to carry on the work. While the majority of dissenters are thus unwilling to express their opposition to priestly domination, those who have the courage to do so are unable to carry on a reform movement from within the community".

He also presented for the tomb of Hazrat Zainab silver Zarih the cost of which was met out of public donations. But he earned the title 'Vishahun NeeI' (the sash or band of the Nile) from President Sadat for these donations. Several lakhs of rupees were collected from the community for building a Zarih for Hazrat Abbas. When Burhanuddin Sahib went to Karbala and wished to place the Zarih in position it was discovered that the Zarih was too small and would not fit over the grave. He therefore suggested that the covering over the grave should be trimmed to accommodate the Zarih. The chief caretaker was persuaded to call several engineers to do the job but they all refused saying that they could not and would not do such alteration. One of the most famous engineers from Iran was then called for. But he also refused as he considered it a sacrilege. In the end the Iraqi authorities decided to reject the Zarih offered by Burhanuddin Sahib and installed one of their own.

In 1979 Burhanuddin Sahib traveled with a retinue of about 21 persons in the famous ship Elizabeth II spending approximately 53,000 rupees per head. The voyage covered places like Colombo, Singapore and Hong Kong where huge collections were made by way of 'salaam' from the faithful. It is common knowledge that on a ship of this kind entertainment and facilities which are considered 'haraam' in our Shariah are available.

Burhanuddin Sahib is said to be very fond of being photographed specially with dignitaries. His photos appear in newspapers and magazines and even on calendars. Once the Urdu paper 'Blitz' published his photograph where he is seen standing in a queue behind Rafique Zakaria waiting to shake hands with Queen Elizabeth of England. The magazine 'Naseeme Sahar' published a photo showing Burhanuddin Sahib sitting in front of the Queen with folded hands. The desire for pictures is so great that Burhanuddin Sahib has exceeded even his father in expecting every household to keep his picture and that of his father without fail. By some their pictures are kept even in the Quran in the chapter Yaseen. It would not be inappropriate at this point to mention an episode from the life of Prophet Muhammad (SA). Once the angels came to the house of the Prophet and found that there was a curtain hanging on the door. The angels hesitated and did not enter the house. The reason for this hesitation was that there were pictures on the curtain. Immediately the Prophet removed the curtain and the angels entered.

A number of projects and schemes were announced by Burhanuddin Sahib some of which were never completed, some never even started, but he never failed to collect funds from the faithful. Some of them are listed below:

1. "In order to give better training to pupils in Jaamia Saifiyah teachers will be invited from Egypt." This did not materialize.
2. "Magazines will be issued regularly." Four or five issues came out and then it stopped altogether.
3. "Special attention will be paid to the education of girls." This came into force after a period of 10 years and then not more than 10 girls were able to derive benefit.
4. "A 14 storey building will be constructed next to Jaamia Saifiyah for the pupils." The foundation stone was laid but the building never came up.
5. "A 30 lakh rupees worth of technical college and a 21 lakh rupees worth of Arabic Islamic Academy in Mumbai and 2 lakh rupees worth of high school in Surat will be established." People are waiting to see them.
6. "There will be a provident fund for teachers." So far this has not been provided.
7 "Nahjul Balaagha will be translated into Gujarati and will be published together with a number of other religious books." This has not been done.
8. "To send first class pupils to Jaame Azhar in Cairo or to Muslim Aligarh University." As far as known no pupil has been given this opportunity.
9. In 1979 Burhanuddin Sahib announced the opening of a bank in Mumbai where all transactions would be without interest. All the faithful were told to withdraw their deposits from the Mercantile Cooperative Bank, Mumbai which was the only bank started by the community members, specially Zainul Aabedin Rangoonwalla who was one of the pioneers in establishing this bank and raising it to a high standard in the banking world. Its Dawoodi Bohra employees were coerced to resign from their jobs in the bank as it was dealing in interest. In May 1982 goondas were posted around the bank picketing and coaxing the faithful not to have any transactions with the bank.

Nothing however became of the interest free bank promised by Burhanuddin Sahib.It is believed that apart from collecting funds under some pretext or the other Burhanuddin Sahib derives from the community as 'waajebaat' an income of about 12 crore rupees every year. The question is how and where this amount is spent.

Many industrial and commercial organizations in India are owned or controlled by Burhanuddin Sahib and his brothers. Some of them worth mentioning are Sultan Brothers and His Holiness Dr Syedna Tahir Saifuddin Memorial Foundation. Burhanuddin Sahib's brothers Yousuf Najmuddin, Shabbir Nuruddin and Qasim Hakimuddin were among the directors of these companies. Sultan Brothers built the 5 star hotel in Mumbai named Ambassador Hotel. For years the family of Saifuddin Sahib enjoyed the income from that hotel where drinking of alcohol was a common sight and all kinds of things prohibited by Shariah were happeneing in it. This hotel was ultimately sold reportedly for rupees 65 lakhs to Rama Narang, a smuggler, who paid rupees 30 lakhs in black money thus evading the stamp duty to the Government on transfer, according to a report published in the paper 'Blitz'.

In order to divert the attention of the faithful from the success of the 1982 International Dawoodi Bohra Conference in Mumbai it was widely publicized that water had appeared in the 'Rawdhate Taahirah' and that this was one of the many miracles of late Saifuddin Sahib. There is nothing unusual in this because leakage of water can sometimes occur from the cooling system.

During the Ramadhan of 1978 some of the Dawoodi members in Mombasa, East Africa were prevented from entering the local mosque simply because they had criticised some of the malpractices of the Mullaji Burhanuddin Sahib and his deputies and therefore were considered as his enemies. As soon as news of this incident reached London some of the reformists approached Mufti Abdul Baqui for a ruling ('fatwa'). The Mufti gave the following 'fatwa' on 21 August 1978 (17 Ramadhan 1398 Hijri):

'Unlike other buildings or properties a mosque stands out as a unique structure because of its special significance and use as a place of worship. It belongs to Allah and cannot be owned by an individual or group of individuals. The use of the mosque is governed by the laws of Allah that is the laws of Shariah and no other law can prevail in the mosque. It can neither be sold nor purchased by an individual or an institution for its own purposes. It is unlawful to carry on any business within its precincts. Those who prevent people from entering the mosque for prayers are the greatest tyrants ('zaalim'). The doors of mosques should not be kept closed unless there is danger of theft. '

Another 'fatwa' was obtained on 14 July 1979 (19 Shaabaan 1399 Hijri) by Sheikh Salehbhai Moosaji of Colombo from the Board of Fatwas of Jaame Azhar, Cairo. It is reproduced below:
Q.l. Does Islam permit a man or woman to worship by prostration anyone whatever his dignity and to kiss his feet?
Islam does not allow any Muslim to perform 'sajdah' (prostration) before anyone other than Allah or to kiss anybody's feet.
Does Islam permit 'baraat' or social ostracism on any Muslim?
A. Islam does not allow any Muslim whatever his social or religious status may be to order any other Muslim to obey his commands blindly. This is in contravention of the commands of Allah. The Prophet said, "No obedience to the created if it means disobedience to Allah". If anyone boycotts a Muslim and calls upon other Muslims to do so, that is to refrain from dealing with him or prevent him from entering a mosque, he commits a great sin.

Q.3. Does Islam permit the high priest to take 'meesaaq' or oath of allegiance from believers in his own name?
A. No human being has the right to take such an undertaking from anyone.

Q.4. Does Islam allow Sheikhs and leaders to own mosques and waqf properties and thereby hold the power to prevent a Muslim from entering a mosque?
A. Mosques and waqf properties cannot be owned by an individual or institution and no one has a right to prevent anyone from entering them. These are the properties of Allah and can be used by any Muslim without any distinction.

Q.5. Can a sum of money big or small be charged to a man (rich or poor) to ensure his and his relatives' entry into paradise?
A. This is a despicable act of monks and priests who sell a place in paradise to those who can afford to pay a sum of money. These people will receive severe punishment on the day of judgment. Allah will reward everyone according to his deeds and not according to how much money he pays to purchase a share in paradise.

Q.6. Can a muslim dignitary order another Muslim to divorce his wife and boycott his parents and on refusal be prevented from entering paradise?
A. The Prophet said that among all permitted things the most hateful to Allah is 'divorce'. Allah commands the muslims to protect and show kindness to wives and parents. If anyone goes against this he disobeys Allah.

Yet another 'fatwa' was obtained by Fidahusein Adamali of Nairobi, East Africa from the Ministry of Justice, Kingdom of Saudi Arabia in 1977 (27 Jamaadil Awwal1399 Hijri). The following are the summarized questions and answers:

Q.l. The Bohra Mullaji insists upon his followers to perform 'sajdah' for him every time they visit him. Was there such practice in the days of the Prophet or the guided caliphs?
A. The 'sajdah' is a form of worship commanded by Allah for Him only and should therefore be offered to none other than Allah. The followers of Mullaji are worshipping him and ascribing a partner to Allah and having their own God above Allah. His ordering the followers to do this or his tacit agreement to it makes him a tyrant (taaghoot).

Q.2. Is it permitted in Islam for women to kiss the hands and feet of Mullaji and other male members of his family?
A. In Islam this is not allowed. No such practice existed in the time of the Prophet or the guided caliphs. When the believing women would come to the Prophet to give the pledge of faith and loyalty,he would take the pledge verbally and never touch or shake hands with them. The kissing of hands and feet of Mullaji and others by the women amounts to 'shirk' and is an unpardonable sin.

Q.3. The Mullaji claims that he is the master of the souls of all the followers. Can such a claim be justified?
A. This is false and absurd. It is Allah alone Who is the owner of all the souls because it is He Who has created them.

Q.4. The Mullaji claims that he is the owner of all properties of religious trusts and that he does not have to render account because he is God on earth. Can he make such a claim?
A. The properties of religious trusts cannot be owned. What is owned is the benefit of their yield. The Mullaji does not own any trust property nor is he entitled to any yield except what has been earmarked for him, if he deserves it. Every person must render account of how he uses the trust property according to the Holy Book, the tradition of the Prophet and the general agreement of the Muslim ummah. The Mullaji's claim that he is God on earth is a flagrant infidelity and he will be treated as 'taaghoot'.

Q.5. The Mullaji claims that he has the right to declare the cancellation of people's sins and to apply social boycott against those who oppose any of his actions. Can we accept this claim?
A. The Mullaji is indirectly claiming divinity for himself which is no more than infidelity. In fact he should accept the advice of people if it is for improvement and for the benefit of all instead of applying social boycott against them.

Q.6. Does Islam permit religious persecution? The Bohras are Muslims believing in the glorious Quran and the teachings of Islam. Can persecution be justified against them?
A. Islam does not sanction the persecution of Muslims with sincere belief in the Quran and the tradition of the Holy Prophet. The Mullaji's agreement to persecution amounts to infidelity.

The Dawoodi Bohra religious establisment has seven taxes that are levied on its members during their life-span, before birth and after death. They are as follows:

(1) Sila : Sila literally means keeping contact. This is supposed to be collected as an offering for a hidden Imam who will appear one day & the amount would supposedly be passed on to him. However, it goes into the private coffer of the priest family. This is unique to the Bohras and is not found in any other Muslim community, nor has it anything to do with the teachings of Islam as such.

(2) Fitrah : It actually means payment at end of fasting month of Ramadan. This was ordained by the prophet and is meant for the poor so that they can also partake of id celebrations along with the others. Its quantum is supposed to be a few measures of grains or monetary equivalent thereof and is a humanitarian measure. The general Muslims pay fitrah directly to the needy person a day before id. However, the Bohras are compelled to pay to the priesthood in cash which goes straight to line the silken purse instead of to the needy. The rate is enhanced every year in view of the inflationary pressures.

(3) Zakat : This obligatory payment enjoined by the Holy Qu'ran and the Prophet Mohammad fixed it at 2.5% of ones wealth and income at the end of an year. It is supposed to be spent on the poor, the needy, the orphans. The widows, the travellers, for manumission of slaves and for paying off debts of indebted. As per the Qu'ran it is taken from the rich as an obligatory levy and paid to the poor and needy. It is, as it would be seen, a great humanitarian and welfare measure which was conceived by Islam much before the concept of welfare state came in existence. It was no charity but a compulsory levy for the rich. Generally the Muslims (pay Zakat) directly to the needy in their own country. But the Bohras are not free to do so. The payment is to be compulsorily made to the Syedna who adds it to his family's income without any compunction. The poor and needy among the Bohras and there are hordes of them contrary to general impression cannot dare ask for their share which is their due.

(4) Khums : It literally means one fifth. As per the Qu'ran the one fifth of the war booty was to be taken by the Prophet for his family's maintenance and also for performing functions of a head of community. However, it remained prevalent among the Shia communities. The Shia used to pay one fifth of sudden gain to their Imam from the progeny of the Fatima the Prophet's daughter. The Bohras of course now pay to the high priest who is not Imam ( but a dai i.e. his deputy)

(5) Haqqun Nafs : It literally means payment for the salvation of the soul. It has nothing to do with Islamic teachings. There is no mention of it in the Qu'ran. This was invented by the Da'is. No dead among the Bohras can be buried without paying this tax. On paying this tax the priest gives ruku chitthi (note to God) for the salvation and for entry into the paradise. This note is kept on the chest of the deceased and buried. A Bohra, the priesthood insists, cannot enter paradise without this note from the da'I addressed to God, even if he had been highly virtuous and pious. Payment to the high priest is a must. The extent of payment generally depends on the financial status of the deceased and real hard bargaining is done by the priesthood in the matter.

No Bohra can ever be buried without this payment The relatives of the dead face lot of harassment and forget their own sorrow, and worry more about this payment. It is most inhuman practice and deserves to be strongly condemned. It amounts to dishonouring the dead and the sentiments of the bereaved for personal greed. It can be compared with the sale of indulgences by the Pope during medieval ages. Perhaps it is more inhuman. Many dead bodies remain unburied for hours until the bargaining is finalised.

(6) Nazar Muqam : it is a vow money kept aside in fact for payment to the needy. The present high priest takes it away too and now in the form of compulsory levy. He regularly exhorts the Bohras not to insure themselves or their business as the same is haram (prohibited) in Islam. Instead they should spare vow money and pass it on to him. Every Bohra family is coerced into paying some amount of nazar muqam every year. This also has nothing to do with the teachings of Islam. It was more of an individual belief converted into compulsory levy for the priestly family's unsatiable greed for wealth.

(7) Salam and payment for titles : In addition to all these compulsory levy a Bohra also has to give 'voluntary' personal offering to the high priest which may vary from a few thousand to a million depending on the financial capacity of the person concerned. The high priest may also decide to award a title to any rich or middle class Bohra and demand capricious sum for it which also may run into few lacs to few crores. It becomes for a Bohra a question of his Izzat (social respect and prestige) and he can hardly refuse.

Taking population of the Dawoodi Bohras, over a million, into account it is safe bet to say that the high priest and his family yearly collects hundreds of crores by way of these taxes and 'voluntary' payments. As pointed out above, the collection of these taxes is done very efficiently and systematically. Like the government taxation authorities notices are issued to the 'assessee' and he is required to pay up before the given date. If he fails to pay, marriage, burial or any other function in the 'defaulting' family is held up. If one goes for marriage or burial outside the domain of the high priest's authority i.e. in or through reformists or other community, the person would face total boycott which is most dreaded by the Bohras. Thus the Bohras have no option but to pay the Bohra religious establishment. Thus there is hardly any 'defaulters'. All the payments are of course in black money. More they collect more their coercive power increases.

Over and above the above taxes there are a few more which are to be compulsorily paid by bohras to kothar. They are :-

All of the above are paid in the broad heading "Wajebat" (meaning Compulsory). Till recent past the bohras were also required to pay towards construction of Saifee Hospital for quite a long period of time.

Supreme Court of India's final order on 3rd Feb. 2000 in the matter of Civil Apeal No. 5682 0f 1999

2. 30 (Thirty) beds in the proposed Saifee Hospital shall be reserved for the treatment of members of the Dawoodi Bohra Community free of charge. Such beds and treatment to be provided to economically needy Dawoodi Bohras regardless of whether they have the Oath of Alligiance (Misaq) or not and regardless of whether they have been excommunicated (Baraat) or not. The criterion of ecomonic need shall be as determined by the Maharastra Government for other charitable hospitals.

So for as Saifee Hospital being a charitable hospital and Supreme Court of India’s order to it to provide free of cost beds and treatment to poor and needy Dawoodi Bohras regardless of Misaq and Baraat is concerned, that order is quite clear.

Now question is whether the Supreme Court’s order is followed by the hospital or not?

The earlier 'Dream project' was that of taking control of charitable "Sir Adamji Peerbhoy Sanatorium", demolishing it and constructing a commercial public "Saifee Hospital" on its land. Advocate Abid Merchant and Mansoor Jani fought the Sanatorium Case up to the Supreme Court of India for 30 years. It was then that people came to know about the various frauds played by the criminals in holy garbs. They had played frauds with Bombay Municipal Corporation, Charity Commissioner, several banks and even with law courts and were likely to find their place in Jail. But with their power of purse they managed to skip.

In Sir Adamji Peerbhoy Sanatorium case the unholy trustees (Yusuf Najmuddin, Saleh Safiuddin, Ali Asgar Kalimuddin etc.) had shown a Bank on the place where Sir Adamji's Masjid exists and a ladies lavatory in place where Sir Adamji's Turbat exists on the plans submitted to BMC for constructing a "Modern Commercial Complex". Those plans got rejected as the unholy trustees had shown the backside Bohra graveyard as parking space, the graveyard land was BMC's property. These plans were quitely submitted to BMC for approval when the Bohras were kept busy celebrating "Ali-Day" in Bombay.

The pertinent question which is on every sane and rational thinking bohra's mind is "Why is the dai absolved of all the evils perpetrated in the community by his administration and in particular by his sons" ? Although the average bohra is quite aware of the mass extortion, coercion tactics, unislamic practices and hoarding of illgotten wealth by none other then the dai's own sons but still he/she restrains from implicating the leader itself. In a battlefield the Army General is the one who recieves accolades for the good performance of his soldiers and is also the one who recieves brickbats in case of a defeat, the same is the case with any ruling party of a country or corporates where the head honcho is always at the recieving end. But surprisingly such is not the case when it comes to bohras and its leader.

In order to understand the reasons behind such behaviour we need to deeply analyse the life of an average bohra. We also need to understand that "Psychology" is a tool which is used rampantly by the ruling class in every sphere of life to manipulate and rule over the masses and in case of bohras we need to give due (dis)credit to the dai and his zaadas for playing the psychology game at its best. The dai and his zaadas are master psychologists who meticulously manipulate the psyche of bohras and succeed in keeping them under their thumb.

This mental manipulation starts from the childhood itself in which not only the zaadas but even the elders of bohra families play a very important role. Right from childhood the focal point is the dai as the child sees nothing but only the dai everywhere around him. He sees the walls covered with multiple photographs of the dai which are placed in all shapes and sizes and in every possible corner of his house. How many bohras hang a photo of the Kaaba or the Roza Mubarak of Prophet (s.a.w.) on their walls ? It is practically zero and the very few that one sees is hanged in a remote corner of the bohra house. The child is trained to always kiss the dai's photo before leaving the house or before appearing for an exam, here the Kaaba, Prophet (s.a.w.) and above all Allah (swt) is totally absent. In the past one could witness children standing in queue at the entrance of raudat tahera in the morning with folded hands and a pen/pencil which was brought for the dai's "Phook" with a belief that the phook will help them in passing their exams rather then praying to Allah (swt) for the same. At home whenever the child misbehaved he was told that 'mola paap karse', it was never 'Allah (swt) paap kar se". The child sees the elders going more often to saifee/badri mahal for mola's deedar then he sees them going to masjids for prayers and even in prayers he sees that more importance is given to the 'mola ni namaz' rather then a jumma prayer. Hence the importance of the dai above Prophet (s.a.w.), Panjatan pak (a.s.) and even Allah (swt) is thrust in the minds of a bohra right from childhood itself and it is a known fact that childhood memories and events are hard to erase.

By the time a bohra reaches puberty he is totally brainwashed by the 'Dai phobia' which he carries even further in his youth. The youth is now made aware of the compulsory namaz, roza and zakat which he then dedicates to none other then the dai as he is more keen of 'mola ni namaz' and 'mola ne wajebat aapvi' as the true reasons as prescribed in Islam are unkown to him. He is more keen on going for a pilgrimage to Raudat tahera, Ahmedabad, Galiakot, Surat, Yemen and Burhanpur rozas rather then Madina Munawwara as he is not shown the great importance of Prophet (s.a.w.) as there were hardly any talk of the Prophet (s.a.w.) in the house as the talks are full of the dai and his various trips and his so called mojizas.

A marriage also doesnt change his thinking because his other half too is another brainwashed woman who has undergone the same psychological manipulation in her life. Hence it is now "Aavo bhai Harka, apne beve Sarka". Moreover he is now fully occupied in business/work and has hardly any time to think about Allah (swt), Prophet (s.a.w.) and the true Islam and any effort in doing so could create a rift with his wife who is now extrtemely busy in her sitabis, burhani womens, amatullah guards etc. Hence it now becomes more or less a religion of convenience. There is also a huge icing on the cake by way of a "Guaranteed" place in Jannat by his cult leader so why should he bother ?

As age catches up and even if the thought of a true Islam now enters his mind he shuns off the idea as he has to marry off his own children and his surroundings never permit him to choose a partner for his children from any other community except Bohras and hence the bohra way once again becomes a religion of convenience for him. His energy is then diverted more towards acquiring the title of 'Mulla' and 'Sheikh' rather then exploring the true Islam as he finds mental solace in it and the titles also provide him a sense of importance in his circle which is obviously the foot licking abdes.

Even if the issues of evils in bohraism and the dai occurs to him in his old age he is then too weak and dependant on his children whom he himself has brain washed into accepting the bohra fold as the only way of life and path towards Allah (swt) and who in turn have become diehard abdes by virtue of which he is scared of being vehemently opposed by his own near and dear ones. Hence he once again drops the idea of exploring the true Islam as bohraism again comes handy and a religion of convenience. He takes solace in the ruku chithi issued by the dai which assures him of an unhindered entry to Jannat and is also scared of the idea of being buried in a non bohra kabrastan which could prevent him into entering Jannat. This way he leaves the world without opposing the dai and understanding the true message of Allah (swt).

The other reason for the clean chit given to the dai is that he is seen as a fragile old man who is soft in approach, he doesnt have a wardrobe full of designer clothes, he eats very little food which is simple at times hence the average bohra gets the feeling that the dai himself doesnt crave for wealth. What the bohra fails to understand is that his clothing is restricted to a white robe because that is is the way he carries his identity, no crooked baba wears colorful clothes and they too are restricted to either a white or a safrron robe to create a simple and down to earth identity for themselves. What bohras fail to understand is that his diet is restricted and simple due to his old age as rich food is unhealthy for him but then why does he not prohibit 7 kharas and 7 mithas with chilled pepsi in ziafats ? He is soft spoken so are the mafia leaders, the sicilian clan and corrupt politicians. Has anyone seen the most corrupt leader Sharad Pawar ever losing his cool ? He is always suave and soft in all his interviews and he too adorns a pure and crispy white attire inspite of being the richest politician of India. He too doesnt feast on lucknowi kebabs on a daily basis. Regarding old age and fragile health, will people ever change their opinion of Dawood Ibrahim when he grows old and forget about his extortions and killings ? Allah (swt) doesnt see the age of a person when He punishes the sinners, old age is no excuse for any crimes especially when commited in His (swt) name. Regarding amassing mass wealth even after getting old, one should not forget that money is THE most important factor for acquiring power. Money brings power and it is the lust for power which compels the people in power to amass more wealth in order to retain their grip on the masses. Sharad Pawar has only one daughter and no sons and he has the money which could last another 10 generations but still he craves for more as he doesnt want to lose power. "Sharab ek bura nasha hai, usse bhi bura hai daulat ka nasha aur usse bura hai "satta ka nasha".

There is another reason which may be rubbished by many but even then lets examine that too. It so happened that once when a bohra raised this issue with a very senior amil he came up with a different reason which was that the mafias in saifee/badri mahal indulge in black magic and for which they also take help of many babas and tantriks, the zaadas themselves are highly qualified in witchcraft which they have learnt in Yemen and surprisingly Yemen is a major hub of black magic and witchcraft. They indulge in something similar to "Mass Hypnotism", a method which is used by the likes of Aasaram bapu, Sri sri ravishankar and the late Bhagwan Rajneesh to control and manipulate their followers. The amil also stated that a spell was caste even on the mazun due to which his health deteriorated and he was totally sidelined and brought down to a condition wherein he could not raise his voice even during the recent 'Nass' on Muffy. When that bohra refused to accept his argument he said that there is and always will be Good and Evil in this universe, as one couldnt deny the presence of Allah (swt) so couldnt one deny the presence of Shaitan in this universe. He said Allah (swt) has His ways and so does Shaitan.

I was born in India in a small village more than 40 years ago into a Bohra family. I came with my family to Malaysia when I was only 4 years old. I grew up like any normal Bohra surrounded by the richness of the Bohra culture and rituals. My religion was primarily restricted to namaz and learning to read the Qur’an.

All the waiz [with the delicious Bohra food which is the signature of the Bohras] taught me only their version of religion after the death of Nabi Muhammad.

Note, I knew very little about Nabi Muhamamd who brought the religion of Islam. I knew more about the ahlul bait. Strange that the man without whom there can be no Islam was given so little attention. I therefore, followed the Bohra version of Islam like a good Bohra girl, happy to be a Bohra and playing by all the rules. Through my teens I remained loyal to my ahlul bait, and enjoyed the Muharram waiz and joined in the crying and show of sorrow and even the matam.

Later on I picked up more information in my religious classes in a government run school in Kuala Lumpur. While studying Islamic history in school I did come across the differences in the reports. I asked my mother (she was not educated and my father had passed away when I was 12) about the differences. She said, "Apne alag che. Apna log Ali na mane che. Bahar na log Ali na dushman che" not a very logical answer and certainly not based on any proof. Actually my mum could not have done any better than this and she can be forgiven for her lack of knowledge. I just accepted the answer; after all I was a Bohra, that’s it. At that time there was no cause to do otherwise.

I had never met the Mawla, the Sayedna but had heard about him. When I was told negative things about him especially about his increasing coffers and the lack of accountability and the rule of never questioning them and I asking people about this, they would say that the ‘Mawla’ is not to be blamed, it is the political struggle between family members that was causing the problem. I was told the chamchas, the people around him were causing the problem.

So I asked why the Mawla could not solve the problem. I was told that the "Mawla’s life was in danger and therefore he had to keep quiet." This sounded very strange to me. He is spiritual leader who is supposed to guide his people and not be afraid of death like Imam Hussein who fought till death overtook him to uphold the truth. Here was a man who preferred to protect his life and allow mismanagement and misdirection all for his own survival. Strange, very strange.

There was certainly something not quite right about that. My logical mind could not accept that. And yet I quietly continued to be a good Bohra girl.

When in 1979, the Sayedna came to Malaysia; I got the first glimpse of him and his family. I noted that his family was very proud, arrogant, down right rude and expected to be treated in a very special way. They regarded themselves as royalty and they believed they were better than the commoners. They were rude and impatient. Again this surprised me as I had heard that the ahlul bait were simple people who treated the Muslims kindly, patiently and humbly and lived simple lives.

I saw the arrogance in the Kothar that was very unbecoming of a family led by a spiritual leader. They were supposed to be role models (upon the lives of the ahlul bait), and yet they displayed a character, which was just the opposite. It appeared to me they did not live up to what they preached. Somehow arrogance and pride and religion do not walk hand-in-hand. This really disappointed me as I was looking up to them for guidance and as role models of humble character.

On one occasion I witnessed the departure of the Mawla and I saw someone bring his slippers. A few women rushed to kiss his jooti. This was done in the clear view of the Mawla did not make any attempt to stop this practice. During the time of Rasulullah if someone did something out of the practice of Islam, Rasulullah would put a stop to it immediately. Now this incident of kissing the jooti was obviously wrong as it showed reverence to the ‘Mawla’ to a point not accepted by Islam. Besides, it was not hygienic.

You would never catch the modern Bohra women ever doing that. So why didn’t the ‘Mawla’ stop this? He could have stopped it there and then or condemned it in a waiz. Since these women hold on to his words they would have listened and stopped such a ridiculous practice. Was it because the Mawla actually condoned such behavior as he wanted focus on himself and not what he was preaching?

When Rasulullah visited anyone’s home he never demanded a salaam. And yet I saw this happening in Kuala Lumpur. There was a demand session on how much salaam had to be made before Mawla would consent to visit a family to give his blessings. It appeared that there was a price on blessings. The blessings were not given free. They were instead sold like a commodity in the market. Therefore, the poor would not be able to buy this blessing and thus this special blessing would be the domain of the rich.

Islam is a religion that does not differentiate between the rich and poor, but here was a clear example of the rich been favored for their money. Money talks, well it certainly buys you blessings from certain Mawlas.

Why was this happening? My young educated intelligent mind was trying to make sense of all this. This sounded more like the Kothar was a business enterprise that was trying to maximize its profiles. It appears that the salaam rate increases by the year. A price tag of RM 25,000 per visit makes the blessings a very expensive commodity. It seems the inflation at the Kothar is far above that of the world economy.

All these incidents created questions and doubt in my mind that were not explained intelligently and logically. And yet at that time I continued to be a ‘good’ Bohra, checking myself and being on ‘best behaviour.’

After finishing my education in London, I started working as a lecturer in costing in Kuala Lumpur. I thus became too occupied with my own life and my links with the Bohras began to wane. I was disappointed with the society as I saw lots of back-biting and not enough caring.

Allah was very compassionate and merciful to me at this time and by His will I was guided to Him. One day I received a parcel of two books that would be the turning point in my life. Someone from India sent me two books. One was on "The Bohras" by Asghar Ali Engineer. The other was a book on Islam also by Asghar Bhai.

As you all know in the Bohra community what is abundant is ignorance. There is no library that can help you understand and get deeper knowledge even in their version of Islam. It seems that is exactly what they want; people who are ignorant. You can control a group better if they are ignorant. So I never had access to books to enlightenment me. So when I received these two books I started reading them. Actually I am reader and so I would read all kinds of books and let my intelligence decide on the worth of a book. In this case of course it was Allah who was guiding me. I read the first book. However, since I already had numerous question in my mind about the Bohras and had already begun to notice discrepancies in the practice of the religion I was therefore of the mind that the book held a lot of truth.

Now the second book was an account of Islam. It was just one page that roller coasted me in my road to seeking knowledge. At this time I was very attracted to reading about groups of people that cared about society and took efforts to better the society. I did not see this in the Bohra community, there was no effort to better the society. All they did was take great pains in making successful jamaats with lots of delicious food. But no practical steps were taken to help the individuals or the group.

At this time I was constantly reading about groups of people around the world who were caring and helpful. So when I read in the second book about how Rasulullah came to the Makkan society level as well as on an individual level, I was very impressed by that. I suddenly realized that, that which I was seeking was right at my doorstep in the religion of Islam. It is just that it was not practiced.

So my thirst for knowledge began and I soon read up every book in the library at the college I was teaching. Soon I went looking for more books and I started reading the Qur’an [English translation] day and night and could not put it down. The Qur’an seemed so amazing to me and I absorbed its message like a wet sponge. In the beginning I did not realize how wrong the practice of Islam in the Bohra community was as no outsider had ever come to bring this to my attention. I never knew how grave and soul threatening this practice was. It was only the mercy of Allah that guided me to search for the truth, through that one page of the book that was not even the core of Islamic teaching. But then Allah knows best (Wallahu ’Aalm) how He guides each of us to His truth.

I had started going for classes at Outreach in Kuala Lumpur (a Dawah centre) every Sunday, and I just loved it. Thus, began the changes internally and externally to understand the true deen of Islam, which seemed so simple and beautiful without the innovations and deviations of corrupted leaders.

By the will of Allah I married a non-Bohri Muslim and continued my single-minded pursuit of the one and only goal that is worship of Allah in the correct way and to make my life worship to Him.

All through this time I kept contact with Bohras through my small group of friends. I no longer went to any of their functions as my husband and I understood that their practices were steeped in deviations that were at the level of kufr.

As I was born in the Bohra community I felt sad when I saw my friends practicing Islam in the wrong way. I understood that they were doing so due to sheer ignorance as I had been doing before Allah guided me. Nonetheless remembering them and their misled practices would reduce me to tears. Very often I would catch myself in tears, during or after salat, intensely making dua for them, that Allah does not seal their hearts and close their minds to the truth.

In the first nine years I did soft dawah to my Bohra friends, inviting them to look into the Qur’an but not mentioning that their version of Islam would lead them to the Hellfire. However, there was a part of me that knew that the only way to do dawah was tell the truth. I also realized that I had to write articles that were supported with proof from the Qur’an to highlight the deviated and innovated practices of the Bohras. I knew that before I died I had to tell the truth.

So I began writing articles that told the truth as it was, with no sugar coating. I remember reading about how Rasulullah went to his kaum and told them just that. Stop worshipping idols, worship the one only God Allah. When the Quraish were asked who created man and the moon, they would say: Allah. They believed in Allah as God the Creator. So when they were asked, "So why do you worship the idols." They said, "Oh we do not worship the idols we just use them as intercessors between us and Allaah."

Have not heard this before? Yes, you must have. It is what the Bohras say: "We only use the Mawla, Ali, Hussain, ahlul bait, the dais etc as intercessors between us and Allah. What do you know?" History is repeating itself. Allah sent Rasulullah to bring the people out of shirk and to teach them Tawheed. And here 1400 hundred years later we have the Bohras steeped in practices of shirk, all over again. They rejoice in that which they believe in even if it is wrong. Shaitan makes them think that what they are practicing is right.

Allah says in the Holy Quran Chapter 46 Surah Ahqaf verses 4-6: Prophet, say to them, "Have you ever seen them with open eyes those whom you invoke instead of Allah? Show me what they have created in the earth? Or have they any share in the creation and control of the heavens? Bring me a Book revealed before this, or produce some remnant of knowledge in support of your beliefs if you are truthful."

Allah says in the Holy Quran Chapter 16 Surah Nahl verse 20-21: "All the other beings, whom the people invoke with Allah, create nothing! Nay, they are themselves created. They are DEAD, not living, and they do not at all know themselves when the small again be raised to life!"

I thus felt that I had to tell my friends the truth even if meant losing them, as the gravity of their wrong worship was overwhelming. If I considered them my friends then nothing but the truth was good enough for them. It was difficult saying things like if you continue worshipping like the Bohras do then it amounts to shirk and that Allah does not forgive shirk, as He would forgive anything else even murder, but not shirk.

But I had to say that which was the truth even if it was painful to do it. Thus began my writing to say it as it is. For articles that I have written, contact me at: Dawah to Bohras Al Yaqin. Your privacy will be totally guaranteed, Insha Allah.

Every history is marked with good and bad memories. One such pathetic and unfortunate event that occurred in the history of Alavi Bohras, which has left deep scars in the hearts of mumineen, was the one which took place on the ill-fated day 10-11-1416 AH/29-3-1996 AD in Saraspur Qabrastan, Ahmedabad. The cemetery manager ordered the demolition of the holy grave (qabr-e-mubaarak) of 30th Alavi Da’i Saiyedna Abd ut-Taiyeb Zakiyuddin (d. 1047 AH/1638 AD), the son of 28th Da’i-e-Mutlaq Saiyedna Shaikh Aadam Safiyuddin (aq) in the pretext of constructing the new mausoleum. Several rounds of talks with the cemetery authorities and their higher-ups resulted in giving guarantee of constructing the grave afresh on the same place. These talks were full of deceit and shrewdness. Once again on 7-4-1417 AH/21-8-1996 AD they exhibited their unending cruelty and hatred by demolishing the grave of 29th Alavi Da’i Saiyedna Ali Shamsuddin Shaheed (aq), the son of S. Ibraheem and the grandson of Saiyedna Shaikh Aadam Safiyuddin Saheb (aq) – the 28th Da’i-e-Mutlaq. Saiyedna Ali Shamsuddin Shaheed (aq) is the most eminent and distinguished Da’i (missionary) because Alavi Bohras derive their name from him.

The succession of Du’aat of Alavi Bohras is established on the truthfulness, loyalty and bravery of Saiyedna Ali Shamsuddin Shaheed (aq) who sacrificed his life in the way of Allaah. He guarded ad-Da’wat ul-Haadiyah (rightly guided mission) and showed the path of Paradise to the believers. Atrociousness and inhumanity of the cemetery management did not stop at this event. To extinguish the fire of protest and dissent which rose after these cruel episodes, the higher authorities of Dawoodi community gave assurance to consider the matter and resolve it as soon as possible by reconstructing the graves of Alavi Da’is. But that was all patch-up work done by them and nothing concrete has been done until now. Alavi authorities never lose an opportunity to remind their Dawoodi counterparts about this pending demand to restructure and restore the graves. Rampant corruption and partiality has eclipsed the process of getting justice from the local reinforcement agencies and the court of law.

Prophet Mohammad Rasoolullaah (saws) has said that ‘Place between my grave and my pulpit is one of the gardens of Paradise (Jannat).’ The grave of Rasoolullaah (saws), here, means the time after his death and the pulpit means the time of the Day of Judgement (Qayaamat) when Imaam Qaa’im (as), the last imaam from the progeny of Rasoolullaah (saws) will reveal himself (do the Zuhoor). The place between the grave and the pulpit means the Prophet’s vicegerent (wasi), vicegerent’s progeny (imaam) and the progeny’s representative (da’i), who by the divine appointment (nass) guards and promulgates the Deen of Allaah in truthful and legible way. Hence the Da’i for the mumineen is the door to Paradise and the grave of the Da’i is the mortal remains where the believers come for spiritual shelter and salvation i.e. to take Barakaat of Ziyaarat.

One cannot imagine what fate Allaah Ta’aala will bring to the people who demolished the graves of Alavi Du’aat with whom thousands of faithful’s hearts and their sentiments are attached? Hence, Alavis feel that by demolishing the grave of their da’i, some mischievous elements have unsuccessfully targeted their very foundation. Alavis still visit (do the ziyaarat) the same place in the mausoleum where the demolished graves of Da’is once stood. If at all the culprits think that Alavis will forget graves of their Du’aat then it is a serious mistake on their part because removing the graves will not remove the remembrance and sacrifice of the People of Allaah (da’is) from the memory and hearts and this will remain perpetual as the reality has been noted down in the religious treatises (deeni Saheefah) that has been taught right from the beginning in religious school (deeni madrasah) to the children.

The main purpose of demolition of the graves was to remove the signs of spiritual attachment of Alavis from the Bohra cemetery. This mean task was carried out on the behest of some envious anti-Alavi elements in the Da’wat hierarchy of Dawoodis. The fact behind the hatred and jealousy exhibited by Dawoodis is that both the Alavi da’is, 29th Da’i-e-Mutlaq Saiyedna Ali, the grandson of 28th Da’i-e-Mutlaq and 30th Da’i-e-Mutlaq Saiyedna Zakiyuddin saheb, the son of 28th Da’i-e-Mutlaq have been buried there since 4 centuries besides the grave of 28th Da’i-e-Mutlaq Saiyedna Shaikh Aadam Safiyuddin and all the graves of three Alavi Da’is are in a single mausoleum (mazaar). This is the most concrete and existential proof and a factual account that favors the truthful appointment of Saiyedna Ali Shamsuddin Shaheed (aq) as the 29th Da’i-e-Mutlaq by his grandfather 28th Da’i-e-Mutlaq Saiyedna Shaikh Aadam Safiyuddin Saheb (aq) – who is a common Da’i of Alavi and Dawoodis.

Interestingly, before demolition, when any Dawoodi Bohra visitor used to come (do ziyaarat) to the mausoleum of Saiyedna Shaikh Aadam Safiyuddin Saheb (aq), unknowingly, they also did the ziyaarat of 29th and 30th Alavi Da’is. Hence it was very difficult for the Dawoodi authorities to explain their people the cause of the presence of graves of two Alavi Da’is besides the 28th Da’i in the same mausoleum, as they don’t believe in the succession of 29th and 30th Alavi da’is. Since the mausoleum of Saiyedna Shaikh Aadam Safiyuddin Saheb (as) is the place of visit of three Da’is (28th, 29th and 30th) of Alavis, they deserve the possession of the place more than anyone else. To uproot the foundation of this confusion a well planned conspiracy was hatched to demolish the two graves of Alavi Da’is in the mausoleum. Some years back, Sulaymaanis won the case of acquiring the land of the same graveyard where their Da’i is buried in a separate mausoleum. The Saraspur Qabrastan (graveyard) is the only place in India where all three Bohra communities (Alavi, Dawoodi and Sulaymaani) visit and pay respect to their respective da’is who were buried between the period of 975-1050 AH/1567-1640 AD.

Thanks bro.AZ, Iam only doing my duty by bringing up some very useful and thought provoking articles posted by some knowledgeable members including you who have been instrumental in changing the psyche of many visitors on this forum and which have helped them in venturing out of the tiny pond created by the evil mafias of saifee mahal.

It is very difficult for newcomers to browse such articles which are lying in plenty on this forum hence Iam trying to help them in my own little way by trying to club them under a single thread.

Maatam, as an expression of spontaneous grief, first occurred among the Ladies of the Ahl-e-bayt on the day of martyrdom of Husain (a.s.). Imam Zain al-Abideen (a.s.) joined them in expressing the grief. Beating parts of body like cheeks, breasts or thighs during grief was a common custom amongst Arabs and there is a hadith regarding Prophet (s.a.w.) himself beating his thighs in grief.

During the 200 years following the death of the Prophet (s.a.w.), before the Shia identity had completely solidified, there was much jockeying for political power amongst various groups of Muslims. One manner in which groups shape a unique identity is through rituals. Re-enacting Zainab’s and Zain al-Abideen’s laments lent themselves as a fodder for a unique ritual and the leaders of the nascent Shia community took advantage of this episode to fashion this maatam ritual. Its primary purpose was to focus the group’s attention towards wresting political power for their leaders from their rivals.

It so happened that the power was won by ahle-hadith, a rival to the Shia. Ahle-hadith were able to rule the majority of Muslims, who by default, accepted the ruling elites’ bias and became ahle-hadith or, as we now know them, Sunnis. People forget that this was purely a political victory and they think that because this group is in the majority, it is true Islam. Nothing is further from truth. Originally, both Ahle-hadith and the Shia were equal in numbers. Majority of either are not thinkers, they are followers.

The Shia group split into Ithna-asharis and Ismailies. Ithna-asharis remained in political doldrums in the hostile Sunni Abbasid environment and their leaders used Maatam as a counterbalance to the Sunnis with the ultimate aim to secure power for the family of the Prophet (s.a.w.). Ithna-asharis are still engaged in this power play.

Ismailies, on the other hand, were successful in establishing an empire in North Africa, the Fatimid dynasty. Thus the use of the ritual of maatam declined as a political tool to overthrow rival dynasties like the Abbasids. Fatimids were too busy consolidating their own empire. Thus, maatam lost its force during the Fatimid period.

Thus, amongst Ismailies, Bohras and Khojas, maatam did not have the same intensity as amongst the Ithna-asharis. Maatam was re-introduced amongst Bohras because of their closeness to Ithna-asharis in India. While Ithna-asharis had a clear focus to regain power for the family of the Prophet (s.a.w.), Bohras have no such purpose. Their maatam is simply a ploy that the ruling class uses for their own purpose. This is, as others have rightly pointed out, to keep Bohras in subjugation.

Bohras have disgracefully turned maatam into Ibaadat. This has no sanction from Quran or from Imams. We know that at least one Dai has sought to ban the practice altogether.

Immediate expression of grief when a calamity befalls is understandable. But to create a ritual drama with steady and gradual increase in violence of self-flagellation for an ancient calamitous event has no place in a civilized society. Continuous output of marsiyas, breast beating, etc with no objective to plan for recovering the power, is a tool of subjugation; a tool for retaining power by Kothar over Bohras. Bohras should wake up and stop it, one person at a time.

Matam is just a great tool in the hands of user masters to keep the crowd (masses) in line and in tune. This is just for controlling mass psychology. You keep the group of people 'combined' and 'attached' to ONE thing for which they are willing to do anything. Its like when a Leader is giving speech and in between resorts to chanting slogans (singing, dancing etc too).

These people are clever hence they say Ghum-e-Hussain is extreme and no Ghum equates that Ghum so at no other time or Ghum one feels the need to do Matam.

Secondly, the masses always need a Martyr, hence you should provide one, once you have an 'established' Martyr, you need a flag bearer of that Martyr so that people can associate and connect to that Martyr. Hence Dai is the Flag Bearer of Hussain (a.s.) .......... if you LOVE the Martyr you have to love the flag bearer.

Also, you need to have an 'Enemy' identified for masses ....... where will the anger go, where it will be pointed to ....... if there is Martyr, who was the bad guy ........ again, these guys are so clever, with Yazid (they know most of the Muslims would agree Yazid was evil) it will not work that good (and masses MAY connect to Other Muslim sects), you need to have your OWN enemy, hence create hatred for First Three Caliphs (serves two purposes - provides a 'powerful' enemy AND disconnects abde syednas from all other muslim sects).

Ever wondered what its like inside this palace of a spiritual guide who claims to be an ardent follower of Hazrat Ali a.s. At no point of time did Rasul Allah s.a.w. (Sarkar-e-qayanat) or Hazrat Ali a.s. (Shere Khuda) ever named their respective holy houses as "Mahal" or ever lived the luxurious lifestyle of a king like our present Dai.

1) Saifee Mahal is spread over acres of land and is situated in the most expensive locality of India where the going rate of an apartment is around Rs.75,000 per sq.feet and by which Saifee Mahal is valued at a minimum of Rs.1,400 crores.

2) One forgets that our country is a vibrant democracy once he enters Saifee Mahal because here you find a monarch (Sultan of Bohra) living with his princes (shehzadas), princesses (shehzadis) and other members who proudly call themselves "royal family". Democracy ends here and dictatorship begins.

3) The monarch resides in a palace which is a huge 3 storeyed structure wherein in one of the massive halls, he conducts baithaks, ziafats and wajebat collections. On the 1st floor there is another huge princely hall adorned by carcasses of stuffed tigers shot by the monarch which he proudly displays. The monarch's personal living room has been recently done up with water fountains. The lavish iranian carpets, priceless antiques and marble floorings are worth seeing.

4) The palace is surrounded by a sprawling garden, car parks and a small masjid. There are another few buildings near the palace and within the Saifee Mahal premises, out of which one building is exclusively for his sons and the others are for Mazum saab and other family members which number over 1000.

5) A fanatic bohra had been to one of the son's apartment and he found it to be no less lavish then that of a superstar. The interior was just mind blowing and done up by a leading interior designer of Mumbai. The dining table and chairs were made of silver, the swing in the balcony had silver rods. His child played with small gold toys and had a doll house, the likes of what we see in hollywood films. He was shocked to see the wash basin as it had gold engravings on it and hold your breadth, the tap was of solid gold. The other artefacts and antiques were out of the world.The shehzadas re-do their interiors every 6 months because that is how their wives pass their time.

6) Now next to the main palace is the common kitchen which caters to the whole lot in Saifee Mahal. I dont need to mention the variety of food which is cooked here as it is anybody's guess. The servants on the other hand are served with dal and rice on a daily basis. Every apartment has got a minimum of one maid and one male servant. Now you can multiply that with the number of apartments that exist in the premises. Add that with the number of drivers, gardeners and watchmen. They have a professional security agency to guard the fortress round the clock. The number of non bohra servants far out number the bohra servants. Now who says there is poverty among bohras ?

7) There are a few godowns which are stuffed upto the brim with costly crystal dinner sets, crystal showpieces and antiques. One of the godown is stuffed with a number of 50kg sacks of badam, pista and walnut, half of which is eaten up by ants and rodents.

I bet that the maximum amount of currency notes that anyone must have seen would have been a bag full of notes or a cupboard full of notes unless one is an employee of a leading bank. Here in Saifee Mahal there is a huge room full of currency notes collected from gallas of various dargahs and wajebat and other extortion amounts. It is reported that there is a team of young brainwashed boys from surat which comes at regular intervals just to count the money and it takes them a few days to count the booty. The extortionists are so busy that they do not even have the time to count the money.

The above are the few observations made by a fanatic bohra who is very close to one of the shehzadas and surprisingly he was not sad or ashamed on seeing the above but on the contrary he narrated these facts with a sense of pride. This is the state of our present day gullible bohras.

Now from the above mentioned facts can anyone please tell, where are the teachings and principles of Islam and the Holy Prophet s.a.w. and where does the stereo typed slogan of the bohras' "Live like Ali a.s. and Die like Hussain a.s." fit in ?

Last but not the least, this property worth a thousand crores was gifted by Sir Adamjee Peerbhoy and these be-imaan people instead of being grateful to Sir Adamjee have on the contrary prevented the bohra community from even doing his ziarat and have come out with all sorts of baseless and cooked up false allegations against him and his family. If Sir Adamjee Peerbhoy is so much disliked by them then why are they enjoying on his property ? Why dont they move out of a place which belonged to a so called daawat na dushman ?

Behind the unholy mask lies a calculative and shrewd leader who never misses an opportunity to rub shoulders with the corrupt and goonda politicians, the ones who have inflicted immense harm on the muslim ummah. He takes great pleasure in self glorification which proves that he is a man with an inflated ego. All these qualities can never qualify him of the title of a 'spiritual leader'. Needless to say that religion is a business and all the great luminiaries of the islamic world are the 'brands' which he uses to market his faith which in fact is a business. He takes pride in calling himself a 'spritual leader' and 'ambassador of peace' but simultanously joins hands with the most violent people in the garb of protecting his 'micro mini faith'. He claims to have the universal approval of all the muslims but what has he done when it comes to raising his voice against the atrocities committed on the muslim ummah by his well wishers? Let us examine a few and one can easily conclude that he is a selfish person who is NEVER concerned about the ummah at large.

1) Has the Dai raised his voice against the USA for attacking Iraq (which is supposed to be the 2nd holiest place for followers of his faith) and thereby causing deaths of millions of muslims ? The country is in great turmoil till today.

2) Has the Dai raised his voice against Israel for their illegal occupation of palestine lands and the continous embargo and bombings which has left millions of palestinian muslims dead ?

3) Has the Dai raised his voice against the corrupt Hosni Mubarak who has looted egypt by joining hands with the anti-muslim zionist regime of Israel ?

4) Has the Dai condemned the murderous acts of Talibans who have killed not only the europeans but also muslims ?

5) Has the dai voiced his concern with regard to the mass destruction of holy sites in Saudi Arabia by the wahabi king ? In this case he readily fools his abde followers by promising them to build a 'Gold Zari' on the shrine of Fatema-tus-zahra (a.s.) thereby collecting tonnes of gold since years and turning saifee mahal into a virtual Fort Knox but if God forbid the shrine itself is demolished then where will he build the 'Gold Zari' ? Needless to say that he will laugh all the way to the bank at the expense of the poor and gullible abdes. It seems that he is more worried, should the shrine NOT be demolished.

6) Has the Dai protested against the riots carried out by Bal Thackereys shiv sena in Mumbai whereby hundreds of muslims including bohras suffered heavily and lost their lives ? In fact he takes pride in felicitating him.

7) Has the Dai raised his voice or carried out a protest against Narendra Modi's govt for carrying out mass genocide of innocent muslims wherein thousands of muslims were killed, their females were raped, brutally tortured and in some cases trishuls were pierced in their private parts, their shops were looted and burnt and many were hacked to death piece by piece and some were burnt alive. In fact, the murderer Modi was felicitated in a Masjid, had a shawl draped around him and given a cheque of more then Rs.One crore, the shaitan's birthday was celebrated sometimes by the chennai jamats and at times by his own zaada son, Huzaifabhai saab who took immense pride in cutting the birthday cake with him and chanting 'Allahu Akbar'.

By any yardstick, do the above acts qualify him at all of being an 'ambassador of peace' least of all of being a 'Spritual Leader' of an ISLAMIC SECT ?

Dawoodi Bohras have always been known for their business gene. But few know they are being choked by a tyrannical and all-powerful religious head. Anumeha Yadav reports how every attempt to rein him in is crushed

THE BOHRA Muslims have always been read through a dominant stereotype: their capacity for business. That’s probably one reason why even chief minister Narendra Modi has found it convenient to reach out to them as part of his PR measures to improve his scoreboard with Muslims in Gujarat. But few Indians would know that the Dawoodi Bohras have been living with — and fighting — deeply suffocating customs under the regime of their spiritual head, the 100-year old Syedna Mohamed Burhanuddin.

This story is not a new one. Three decades ago, the Janata Party-led government in Gujarat allowed the Nathwani Commission, set up by then PM Morarji Desai, to examine complaints of civil rights violations by the Syedna. But even after 1979, when the commission published its findings, the priest and his family have continued to wield overwhelming power over the community through the threats of baraat (community boycott), of denying ruqo chitthi (a letter obtained from the Syedna at a hefty sum so that the dead may enter heaven) and seven kinds of taxes arbitrarily levied on all, including foetuses.

This February, when the Syedna turned 100, one of his seven sons, Huzefa Mohiuddin, walked in for the celebrations in Ahmedabad with Chief Minister Narendra Modi and BJP leaders Vijay Rupani, Asit Vohra and Jayanti Barot. Inside the brightly- lit hall, Mohiuddin praised governance in ‘vibrant Gujarat’. Modi related anecdotes about his closeness with the Syedna over the years. Cell phone cameras clicked. Jointly holding the knife, Modi and Mohiuddin cut a cake to chants of Allaho- Akbar, and congratulated each other.

Modi’s attempts to appear more palatable to minorities by playing footsie with this sect are fairly recent. But those Bohras, who have been trying to resist the Syedna’s chokehold over their civil rights, say they have for decades witnessed their priest grow more powerful with covert support from various state and Central governments and corporate giants. Political expediency takes precedence over reform. (See pictures on next page)

They believe their Imam represents the Prophet on earth and that their 21st Imam had to go into exile in the 12th century. The Syedna, appointed hereditarily since the present Syedna’s grandfather’s time, is supposed to be the spiritual representative in the Imam’s absence.

Udaipur has been a centre of reformist struggle since the early 1970s, when a section of Bohras defied the Syedna’s choice of candidates to nominate their own candidates in civic elections. In Bohrwadi, Udaipur, sitting in the reformist Dawoodi Bohra Youth Association office, Zehra Naaz, in her mid-40s, describes how the Syedna’s men attacked a Moharram majlis (assembly) at Moiyyadpura mosque in 1975. “They pushed me from the second floor. I was 14,” she recalls. Her spine was damaged so badly that she could not stand up for two years, having to drop out of school. Now, when the call for the namaz is heard at the mosque at 2 pm, the reformists are confined to a small enclosure.

The Syedna, who claims ownership over the minds and bodies of his followers as well as all communal property, staked claim to the mosque, the largest of eight in the city, in an Udaipur civil court in 1984. When a violent clash broke out during Ramzan in 2004, the administration divided the prayer hall. Reformists got a small portion behind iron bars.

“The Syedna insists that all mosques and communal property be vested in him rather than waqf boards. Last September, through an RTI, we found that he and his coterie submitted a forged certificate in 2000 to the municipal corporation to get permits for new properties,” says Yusuf Ali RG, a reformist whose father defied the Syedna. The family has been socially boycotted on the Syedna’s orders since.

Reformists say the Syedna runs a parallel autocratic government. All Dawoodi Bohras, including those in the US, UK, Kenya, Tanzania, Uganda, Indonesia, Thailand and the Gulf, must pay taxes to the Syedna but cannot ask what is done with the money. They need the Syedna’s permission to establish charities, start a school, marry, even to bury their dead. “The priest charges Rs 2-10 lakh for permission for burial in Bohra cemeteries even when the land is leased from the municipal corporation. The Bohras cannot have what the Constitution allows them because we need the Syedna’s permission for everything,” says Asghar Ali Engineer, a Mumbai-based reformer, who says he accepts the institution of the Syedna, but is fighting for civil rights.

Taxes and control of finances of charities or trusts form the financial basis of the Syedna’s empire. The 1979 commission, led by retired judges NP Nathwani and VM Tarkunde, pointed out, “All trust properties of the community are at the Syedna’s disposal, whether he is legally the sole trustee or not. Thus, he can take decisions as to the application of the income of any trust for such purposes as he considers charitable. Any person challenging his decision has to face the consequences.”

THE COMMISSION’S estimate was that trusts the Syedna controlled in Maharashtra alone were worth Rs 50 crore. It recommended that these trusts be regulated by laws similar to those which govern other Muslim trusts such as the Dargah Khwaja Sahab Act. Norman Contractor, a Dawoodi Bohra businessman and reformist who died in 1983, alleged that the Syedna and his family were embezzling charity funds. Reformists requested the Central government to probe financial details of two trusts headed by the Sydena — Dawat-e-Hadiya and the Syedna Taher Saifuddin Memorial Foundation — in 1977, alleging the priest was investing in industries that followers were then forced to buy shares in.

“In private, income tax authorities told us they cannot investigate this, given the pressure from higher authorities,” says Saifuddin Insaf, general secretary of the Dawoodi Bohras’ Central Board.

The government stayed silent even when the Tanzanian government expelled the Syedna for his alleged complicity in transferring money out of that country in 1967, and nine years later when Sheikh Abdul Qayum Kaderbhoy, the Bohra priest in Sri Lanka, was caught smuggling jewels in his robes by the Sri Lankan government.

In fact, 1967 was when the present Syedna imposed a new Constitution on the community. He took over all secular powers vested in local panchayat-like councils, the jamaat. On reaching puberty, a child must take misaaq, an oath of allegiance to the Syedna. With this oath, he signs off all his rights — religious and secular — and agrees that if he disobeys the Syedna, he will have to divorce his spouse, or give up his property, and be cut off from the community as the Syedna wills. This oath was originally a way to assert one’s loyalty for the Ismailis, who were part of an underground movement against the Abbasid Empire. Ironically, a custom that originated during a reform movement has become a tool in the hands of a theocracy.

A glimpse into how the Syedna operates his empire is possible from a UK government inquiry into the Dawat-e-Hadiya trust, of which he is the sole trustee. In July 2001, Charity Commission UK began investigating this public trust with an annual turnover of £2 million (approximately Rs 15 crore). The commission found that of six nominees appointed to administer the trust, four were Syedna’s sons. It ordered them to pay Rs 3 crore back to the trust because the Syedna and the nominees had made payments to themselves, violating their fiduciary responsibilities.

Besides money from taxes and public trusts, the Syedna and his appointees charge money to make appearances. A follower must pay a minimum of Rs 5,000 to apply to see the Syedna at his Mumbai residence Shaify Mahal in Malabar Hill, where he lives with 300-odd members of his family. A mail circulated prior to Syedna’s visit to California in May asked every household to pay $14,000 ( Rs 5.6 lakh) for the Syedna’s youngest son to inaugurate a mosque in Los Angeles.

The Bohra situation is not a remnant of archaic despotism, it was exacerbated by the greater affluence that came with economic changes post-independence. The threat of social boycott has remained powerful because the community, estimated to be a little over a million, is still fairly insular, often choosing to marry and do business within the community.

“A few years after I returned from the US after completing my PhD, they declared a baraat against me for not wearing the Dawoodi Bohra dress. They asked Muslim civic organisations I was active in to expel me. They tried to target my cousin Ismail Kanga, then India’s ambassador to Yemen, to make an example of what happens if the theocracy is not obeyed,” says professor JS Bandukwala, a prominent social activist and physicist at MS University, Vadodara.

DAWOODI BOHRA localities resound with stories of being threatened, ostracised, beaten and in some instances even being driven to suicide. “My siblings, my relatives, neighbours, everyone stopped talking to me. Some Bohras even tried to burn the house I lived in with my aged mother,” says Zehra Cyclewallah, who lived under police protection in Surat for 14 years after going to court against the Syedna.

Cyclewallah invited the priest’s wrath when she refused to step down as manager of a cooperative bank that the Syedna first inaugurated and then several years later tried to shut down with a fatwa, accusing it of charging interest. The priest and his coterie had similarly tried to shut down Bombay Mercantile Cooperative Bank in Mumbai in 1982. The chairman of the bank, Hoseini Doctor, had then accused the priestly family of trying to gain control of the bank by forcing Bohra employees in the bank to resign or face a social boycott.

Recognising that social boycott is a weapon to deprive Dawoodi Bohras of their constitutional rights, the Bombay State Legislature had passed the Prevention of Excommunication Act in 1948. The Bombay High Court upheld the law but in 1961, a four-member Bench of the Supreme Court accepted the Syedna’s contention that excommunication on religious ground was his prerogative. In a dissenting judgment, then Chief Justice Sinha expressed his discomfort with the judgment. “I am not satisfied that the right to excommunication is a purely religious matter… one is inclined to think that the position of an excommunicated person becomes that of an untouchable,” he remarked. Reformists’ appealed for a review of the verdict but a hearing has been pending for 15 years.

The Syedna, who is the wealthiest of all Muslim clergy, has used his ties with Muslim leaders to serve his own ends, resisting any government scrutiny by raising the bogey of interference in minority culture. In cities with a history of reform within the community such as Udaipur, reformists’ numbers have dwindled. Even former leaders such as Ghulam Hussain, a former president of reformist Bohra Youth Association, have had to apologise and seek refuge with the Syedna.

“If they don’t obey the Syedna, they are not Dawoodi Bohras. Our trusts are run as per India’s laws,” says Quresh Ragib, the Syedna’s public relations officer.

Engineer, who led the movement despite six incidents of physical attacks, including a stabbing attempt in 1976, reels off a list of the high and mighty to whom he appealed to end the Syedna’s chokehold. “Indira Gandhi, Zail Singh, Fakhruddin Ali Ahmed, VP Singh, Rajiv Gandhi. I stopped trying after Narasimha Rao,” he says. He acknowledges that the underground movement is dead. “Hundreds used to collect in secret meetings in Ahmedabad, Indore, Kolkata. Now 10-15 people turn up. They say they are sympathisers but the fear of punishment is too great,” he says.

If the movement is completely snuffed out, what do the reformists ultimately lose? “The freedom to do what our conscience says, to live with dignity,” he says.

A MESSAGE TO ALL BOHRAS FROM THE JAMAT OF SEATTLE, USA. EVEN CHILDREN ARE NOT SPARED IN THEIR NEFAROUS DESIGNS OF EXTORTING MONEY....... GREED HAS NO LIMITS :-

Like we have been doing every year, all Farzando can partake in the barakat of submitting wajebaat this year as well. Janab Moez bs will sit for farzando wajebaat bethak on Saturday (8/13) at 8:15 pm, right after Quran no Dor and Bayan. Recommended amount is $27 per child (cash).